1

 

EDITORIAL

 

Our civilization is in great crisis today.

 

The unprecedented globalization process that is pushed forward by adherents of free-market capitalism puts to question the very essence of our existence. In their "best efforts" to organize everything into one global order, they have dismissed others who may think otherwise. While the articulated intention of free-market thinkers is notable, i.e., "systematise and harmonize" economies of as many countries as possible to facilitate better exchange of goods, services, and technology, the effects it brings about are devastating to most. There is accumulation of wealth in the coffers of dominant nations and conglomerates to the detriment of those smaller and less influential. There will be an even greater destruction of natural resources and exploitation of humanpower as the wheels of world trade are further greased.

Governments of most, if not all, countries in Asia-Pacific now believe that the only options in this exodus towards development is to "hurry up or be left behind." Most have chosen the former. The cost of impoverishing, suppressing or marginalizing most of their people seem to be of very little concern. They seem to consider human rights violations and the disregard for human dignity as "fair exchange" for attaining a higher economic status among the community of nations in this global village. Ironically, governments in Asia-Pacific — those that so loudly proclaim the pre-eminence of democracy, justice and sovereignty, are the same governments that experience "temporary amnesia" whenever they clamp-down on protest activities, disperse mass actions, arrest political and civil liberties activists, brand those who disagree with their economic and political policies as commies or just plain "somebody who doesn't understand what they're taking about."

 

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On the other hand, academic communities are supposed to act as agents of social transformation by continuously clarifying, analyzing, or critiquing ideas, concepts, principles, and theories for the common interest of humanity. In most cases however, the academe seem to have forgotten its sacred mission: to facilitate the enlightenment of people, within their scope of influence, for a better world. They have allowed themselves to be co-opted by the "system," blindly trailblazing for the new world order, instead of discovering and articulating possible alternatives; more humane ones.

Thus, at this critical juncture in civilization's history, the role of faith communities such as SCM is immense. We, members of Student Christian Movements, whether students or senior Mends, are called to be disciples "that they — the people — may have life and have it to its fullness."

The recent Student Empowerment for Transformation (SET) held in Indonesia was an intended step towards this direction. Being our priority for the decade, SET sought to empower students by facilitating their critical analyses of socio-economic and political realities, enhance their understanding of issues of oppression, exploitation and marginalization, and provide venues for discovering and identifying ways through which they can actively participate in establishing God's reign. Through this process SET hopes to constantly develop ecumenical leadership among young women and men, in the hope that they will be unwavering in a faith that manifests social responsibility.

Events at this juncture in our history make us recommit ourselves to our vision of the fullness of life. Lest we forget, the World Student Christian Federation and Student Christian Movements are:

called to be faithful to God

called to grow in the Christian faith

called to be witnesses of Jesus Christ in the academic

community called into fellowship with one another, and in mutual service and support for all students

called to strive for peace and justice

called to make the unity of the church manifest

called to be servants and messengers of God's kingdom in all the world.

Daniel Peter

 

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MOVEMENT NEWS

 

Human Rights Work Strengthened

 

SCM Sri Lanka moved to strengthen its contribution to the movement's human rights work when it started its Human Rights Documentation Programme in July this year.

When asked about the programme, Ingrid Samset said that it is mainly research in nature but is intended as an educational tool- According to her, the programme is based on individual research and group discussions that will result in the publication of a manual on HR issues to be used by SCMers during studies and discussions.

The overall objective of this initiative is to facilitate the raising of consciousness and interest among SCMers on sociopolitical issues in general, and human rights in particular. Ingrid added that the programme will provide "balanced, locally based, and easily accessible information on HR that is adopted to the level of understanding of students."

PRAXIS learned that preparatory work (research and weekly discussions) shall be held from August until November this year. SCM Sri Lanka targets to have the manual printed in Sinhala, Tamil, and English for release in February next year.

 

 

SL Initiates Leadership Training Programme

Ingrid Samset

 

An alternative leadership training programme within the ecumenical circle and among youth groups in Sri Lanka was initiated last August by SCM. This was conceived during their Annual General Meeting last July. The aim of the activity is "to train students to think about society from theological and ideological perspectives, and on this basis develop their (leadership) skills," according to a staff member of SCM.

The training programme targets about 20 participants who shall undertake a staggered course between August 1996 and February 1997. The training design, which seems to be "tailor-fitted" to the schedule of the students, shall take a total of eight sessions to complete. Each session shall last for two days and have intervals of about 3-4 weeks in between.

Among the issues and themes to be discussed are ecology, health, education, economics, gender, a re-reading of Sri Lankan history, and communication and creative expression.

 

 

 

“Women’s Ring” Launched

 

A programme that intends to enhance the movement's empowerment of women was recently launched by SCM Sri Lanka. Dubbed as "Women's Ring," it is designed to educate and raise the level of awareness of SCMers on women's issues and concerns.

According to Ingrid Somset, a Norwegian SCMer currently assisting SCM Sri Lanka, the long term goal of Women's Ring is to "reach out to our constituency" and promote "change for the betterment of our lives, our movement, and for women in our society."

Ingrid explained that since the Ring started in mid-July, it now has 10 group members and has been meeting monthly. She added that during their past meetings, they had discussions and sharing of experiences on women's rights, gender, and women's interpretation of the Bible.

 

 

3

 

SCMA Holds Awesome Conference

excerpts from SCM Update

 

An "awesome conference," which showed the movement "to be vibrant, passionate, with a keen sense of history and fun!" was how the SCM Update, official newsletter of the SCM Aotearoa, described SCMA's National Conference last July. The well-attended conference was joined by representatives from six universities, and senior friends from Kirikoa, Tamaki makau rau/Auckland, and Tauranga. Two other national movements, Australia SCM and SCM of Sri Lanka, sent participants to extend their solidarity with SCMA.

A highlight of the event was the 'meeting with senior friends.' This "afternoon of talk sharing stories about the movement, and a presentation" by a senior friend gave the conference participants a "great opportunity to build community across generations of SCMers," said the update. Guest speaker during this particular activity was Christine Berry. She presented her masteral thesis about the history of SCM Aotearoa/New Zealand. Entitled "Liberal Christianity and the New Zealand Student Christian Movement 1896-1996," it is a contribution of SCMA to the celebration of the movement's centennial.

Making the fellowship more memorable was the presence of Mrs. Nesta Salmond of Tauranga who was headquarters secretary of New Zealand SCM in the 1930s. According to SCM Update, Nesta's mother was the first secretary of SCM Otago in 1896.

 

 

"Twinning Project** Launched

 

The Norwegian Youth Council (LNU) has recently launched the pilot phase of an exchange program between Norwegian youth volunteer organizations and partner organizations in countries in the south. The program, which is officially called the "Youth Leader Program," hopes to strengthen contact and mutual cooperation between youth organizations in Norway and southern countries. The project is also dubbed as "Twinning Project." [Probably since it promotes an 'interlacing together' or an 'enfolding for support' between the participating organizations —E.T.].

According to its presentation document, "the key for this program is organizational development... The program is based on reciprocity, in the sense that there will be an exchange of youth leaders both ways, and with the understanding that we will all have much to learn from each other."

Participating movements are: Student Christian Movement in Norway (NKS) and Student Christian Movement of Sri Lanka. In late June this year, Ingrid Samset of Bergen SCM in Norway arrived in Colombo to start her 6-month volunteer work with SCM SL, while just last September, Lakshan Dias (SCM SL) went to Oslo to start volunteer work there.

 

 

Aotearoa AGM Appoints New Officers

Michael Wallace

 

SCM Aotearoa has appointed a new set of officers for 1996-1997 during their AGM which was held in conjunction with their National Conference last July 3 to 7 at the Lady Goodfellow Chapel at the University of Waikato in Kirikoa/ Hamilton.

New National Co-ordinators are: Carmel Cervin (Communication), Richard Davis (Human Rights and Solidarity), Hillary Mather and Ellen Murray (Women), David May (Men), Michael Wallace, Suni Abraham, and David Bryant (Movement Animators), and Arana Casey and Linda Moore (Senior Friends Liaison).

New appointments for the National Co-ordinating Group were: Jemma Alien (Convenor), Quentin Duthie (Treasurer), and Regional Representatives Ngozi Everts (Auckland), Warwick Kelly (Waikato), Richard Davis (Victoria University of Wellington), Arana Casey (Canterbury and Lincoln), and Kirsten Larsen (Otago). Gail Lorier, Julian Warmington, and David Bryant were elected as regional rep proxies.

Michael Wallace and Richard Davis continue as SCMA Interim National Administrator and Nairn Street Property Manager, respectively.

 

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MIRIAM Co-Sponsors Successful Leadership Training Programme

Yin Yin Maw

 

From July 27 to August 9 this year, the WSCF Women's Programme in cooperation with Japan SCM's national women's group, successfully conducted the first National Women's Leadership Training Programme. It was held at the National Women's Education Centre in Saitama Prefecture and the Waseda Houshien Student Christian Centre in Tokyo. With the theme "You, Women are Important! Weaving Our Relationship Beyond the Distorted Structure," the activity brought together 29 participants from all over the country and other North Asian movements.

Resource persons during the activity were: Dr. Yoko Kunihiro of Keio University, Tokyo Women's Christian University, and Shirayuri Women's University (on sexual discrimination, and necessity of women's participation in politics); Sr. Naoko lyori, vice president of the International Department of Caritas Japan (on realities of women in 3rd World countries in relation to global structures); and Ms. Yuko Suzuki of Kokushikan University (on Japanese military sexual slavery). Rev. Dr. Fu-Ya Wu a feminist theologian from Taiwan presented the bible studies, and Ms. Sachiyo Ikeda and Ms. Yamaguchi, provided the sharing on experiences of women living on the streets of Shinjuku. Ms. Necta Montes, Regional Women's Coordinator, and Ms. Yin Yin Maw, intern, facilitated the community building and group dynamics activities.

One of the highlights of the training is the exposure trips to three areas in Tokyo. These are the HELP Asian Women's Shelter, the underground passages around the Shinjuku Station, and the red-light district of Okubo. During the visit to HELP, a project established by the Japan Women's Christian Temperance Union, the participants were able to discuss with its staff member the situation of sexually exploited migrant women in Japan.

In the Shinjuku area, they were able to get a first-hand look at the plight of Japan's "homeless people." More commonly known as SENPAI, they are those who have become jobless because of various reasons. Mostly senior citizens, they also suffer from other forms of marginalization and harassment. According to Egg Patrol members, volunteers who give out food rations (usually egg) to the homeless, "SENPAI doesn't mean homeless in Japanese. We normally use the word SENPAI for senior persons as (a form of) respect... Because most homeless people are older than us and they have experienced a lot more things than we have, they are SENPAI of life. So, we. call them SENPAI."

According to a reliable source, even though the participants had difficulties in terms of language, they were satisfied with all the inputs, bible studies, and group activities. 'The activity helped promote sisterhood among us by helping us understand," said one participant-observer. At the conclusion of the activity the participants recommended that follow-up programmes be conducted for other North Asian countries.

MIRIAM is one of the national groups of Japan Student YMCA which was established by some of its members in order to facilitate its women's programs. It was previously called the Women's Issues Committee.

 

 

KSCF Initiates Exposure Trip to the Philippines

Lee Eun Jung

 

From August 8-14,1996, the Korea Student Christian Movement (KSCF) sponsored an exposure trip to Manila for nine of its members from the Kwang-Ju Region. Arranged in collaboration with the SCM Philippines, this visit was an innovation and option within their Summer Rural Activity programme.

Among the areas and groups they visited were: BAYAN (multi-sectoral people's movement), MIGRANTE (Filipino migrant workers' support group), GABRIELA (woman's organization), a picket line in a shoe factory, and an urban poor community. BAYAN and MIGRANTE are Tagalog for Nation and Migrant, respectively. GABRIELA is the first name of a well-known Filipina revolutionary heroine during the Spanish Colonial period in the Philippines. — E.T.I.

The visiting group was also met by IRO Co-Secretary Gigi Balan-Sycip and Necta Monies, WSCF-AP Women's Coordinator, who were both in Manila at the time of the exposure.

For the participants, the highlight of the trip was their visits to the picket line and the slum area. "We will not forget the faces we met at the Rubberland factory, the children who collected garbage, and those who slept in the streets," said one exposurist of those experiences.

In addition to the Philippine exposure trip during their Summer Rural Activity, KSCF also sponsored a rural environmental exposure (joining in rural life and raising awareness on environmental issues), a "pilgrimage" throughout Korea (visiting NGOs and historical parks), and a "unification" trip to the Bak-Du Mountain (visited those forced to leave Korea by the Japanese colonial government and are now living in an area between China and Korea, then a trek to where they had an overview of North Korea).  

Through the exposure in Manila, KSCF intended to raise the consciousness of their members on issues related to Third World countries, multinational corporations, and globalization; promote understanding and closer ties between KSCF and SCMP; and enable the participants to experience a cross-cultural exchange, especially in terms of faith and worship.

 

5

 

ASCM Holds Year-Long Centenary Celebration

 

“This year has been a busy, vibrant, and exciting time for us,” said Ian Telfer, ASCM’s National Secretary, of their Centenary Year Celebration. And it ain't over yet! The year-long celebration's focuses are the holding of five key national conferences, a Centenary Appeal for short and long term financial support for the movement, and sustained branch-building work.

The celebration dawned with the holding last January of the National Conference on Death in Adelaide, which brought together over 50 students. Then from the 8th until the 11th of July, two conferences were simultaneously held. The Women and Men's Conferences, both using 'Sexuality' as their theme, were conducted at the SCM campsite in Healesville, Victoria. Over 20 women gathered for worship, fellowship, and discussions on topics like celibacy and prostitution. While the women were meeting, more than 25 men were also trying to "discover their sexuality." The highlights of the men's conference were the 'life drawing' activity, and discussions on 'sexualizing Christ.' ASCM plans to release a calendar that will feature some of the drawings during the activity. SCM Aotearoa extended its solidarity by sending Angela O'Leary and David May to the conferences.

Very recently, the gathering of over 300 SCMers and senior friends took place in Canberra. With the theme "Celebrating the Past, Creating the Future." the three-day Centenary Gathering provided a unique chance for the movement to 'review its rich history and the impact of ASCM in the Australian church, society and the world-at-large.' "What has been notable trademarks of the movement throughout its one hundred years of existence are the spirit of seeking the truth, (belief in) an ecumenical hope, and its commitment to social justice," said lan in his fax message to PRAXIS. The Gathering also provided an opportunity for the rebuilding of relationships between senior friends and student members, through mutual understanding of past conflicts as well as the radical changes that took place over the last 30 years in universities, the church and society. At the end of the activity, the senior friends promised to extend more support to the movement. At the time of this article's writing, ASCM confirmed that it has already received over A$40,000 in pledges and cash for its Centenary Trust Fund.

The Centenary celebration will cap-off next January with the National Conference. This early, ASCM has already set the theme ("Fasting and Feasting: Food, Community and Christianity") for the next assembly which they plan to hold in Sydney, lan hopes that whatever support and momentum this year has brought ASCM, it will also "keep us faithful in Christ, and help us build a more significant presence among students."

 

 

Annual Summer Conference held

 

From 4-8 August 1996, the Annual Summer Conference of SCM Pakistan was held at the NCC Pakistan Centre in Khanspur, Ayubia. This year's conference carried the theme, "Joint Electorate, Separate Electorate, or Double Vote for Minorities."

According to Abdia Elvin, SCM Pakistan GenSec, "aside from the fellowship, recreation, leadership training, and religious education that usually takes place during our conference, this year we focused on a pressing issue in the country; the elections." The country's populace is divided into minority and majority electorates, and can only vote for and be voted by their own electoral group.

It is believed that the country follows a 'Two Nation Theory." Under this principle, the country's Muslim populace—the majority—is considered to 'have a separate homeland' and follows a mode of living distinct from the minority.

The conference looked at how SCM con contribute to the continuing process of democratising the Pakistan's electoral system.

SCM Pakistan invited Mr. Ajmal Khan, NCCPokistan Treasurer, Mr. Albert Mall, and Prof. Emmanuel Younas as key resource persons. The GenSec of NCC Pakistan, Mr. Samuel Gill visited the conference. Qaisar Julius and Shehzada Khurram, facilitated the bible studies.

 

6

 

SCMP convenes National Council

 

Student Christian Movement of the Philippines (SCMP) convened its National Council last 27-31 October, 1996.

Discussions during the meeting focused on the following matters:

1.       Evaluation of the ED Curriculum including the Movement Building Basic Course (MBBC), and the Movement Building Theoretical Course (MBTC)

2.       Uniting the members around the 15 Years Summing-Up document

3.       Discussions and consensus building on the Movement Building Organizers' Course

4.       Assessment of the October '95—October'96 Plan, as implemented, and

5.       Planning for the remaining months of the current biennium.

The National Council Meeting (NCM) is a venue for achieving consensus among movement representatives, specially when policy decisions are concerned. The meeting is regulalrly held between the holding of SCMP's biennial national assemblies. According to sources, the next assembly is slated to be held on May 1997.

 

 

Mindanao SCM Strengthens its ranks

 

The Notional Executive Committee, through its GenSec Edmundo R. Bacatan, directly assisted SCM-Mindanao in its organizing work for the whole second semester of School Year 95-96.

According to SCMP, Edmund's stay in Mindanao was part of the National Council's commitment to boost regional organizing.

During this period, a Movement Building Basic Course training-seminar was held (March 31 -April 6, 1996). It was designed to further consolidate and deepen the members' organizational self-understanding. Forty active members participated in the said activity. SCMP Chairperson Ronald Amayao, BAYANDAVAO Deputy Secretary Glen Amoroso, and Erwin Quinones of the National Union of Students in the Philippines-DAVAO helped in facilitating the training.

 

 

BIC and Island Wide Conference held

 

In coordination with the Institute of Religion and Culture in the Philippine (IRCP), the SCMP successfully conducted a Mindanao-wide Bible-in-Context (BIC) seminar and Island Wide Conference last May 21-26, 1996 in Butuan, Mindanao.

A total of twenty-two participants coming from Kidapawan, Cagayan de Oro, Butuan, Pagadian, and Davao attended the activity.

During the Island Wide Conference (IWC), the participants vowed to participate in campaigning against APEC, tuition fee hikes, and repression of students' democratic rights.

In a related development, SCMP also conducted a Luzon-wide BIC and IWC last June 1 -6, 1996 in San Pedro, Laguna. Participants to this activity were from the National Capital Region (Metro Manila), Bicol, Baguio, Los Bańos, and church youth from Igiesia Evangelica Unida de Cristo, Igiesia Filipina Independiente, and the KKKP Chairperson and GenSec.

 

7

 

REGIONAL NEWS

 

Solidarity Workshop takes place in Chiang Mai

 

Last November 4-15, 1996, WSCF-AP sponsored the Solidarity Workshop in Chiang Mai, Thailand. With the theme "Building Solidarity in Asia Pacific Region," the workshop gathered some! 1 participants from the national movements.

The activity, which was a spin-off from the 1995 Human Rights Workshop planning session, was designed to enhance the skills of SCM members in taking up human rights issues. The activity achieved the following objectives: provided opportunities for the exchange of ideas and experiences of the movements relating to human rights; further developed the existing human rights action plan of WSCF-AP; and strengthened the network between the Asia Pacific Region Solidarity Team and the national movements, and among themselves.

According to Daniel Peter, WSCF-AP Regional Secretary and officer-in-charge for the workshop, "the highlights of the activity were the fact finding mission visits that emphasized the rights of indigenous groups, displaced peoples' and women." "We also did our best to ensure that the workshop had gender balance," he added. There were six female and five male participants. : ,

WSCF-AP invited as resource persons Mandy Tibbey (Aust.), Wong Kai Shing (HK), and Drs. Chayang Wattanaphuthi, and Chuleephan Srisoonthorn, and Prof. PrakaiNonthawasi (Thailand).

The 1995 HR Workshop in Hong Kong adopted the following goals for WSCF-AP's human rights work this year: (1) develop awareness on humans rights issues among member movements of the Asia Pacific Region and relate human rights concerns to our faith struggles, (2) build a solidarity network among the SCMs and other human rights NGOs, (3) integrate the understanding and analysis of women's rights as human rights, (4) provide tools for action such as doing appeal letters, lobbying for support, etc. and prepare strategies for action, and (5) provide support and solidarity to movements experiencing human rights violations.

 

 

Leadership Training Held for South Asia Women

 

Last October 17 to 31, the South Asia Women's Leadership Program was held at Udayashi Tourist Lodge in Salt Lake City, India. "There were 18 participants from around the sub-region. We had a full-house," said Necta Montes, women's program coordinator. The training was a first for movements in Bangladesh, India, and Sri Lanka.

When asked about the importance of the activity for the sub-region, Necta explained that "South Asia is the sub-region greatly in need of such a program due to lack of support and encouragement for SCM women to take-up leadership positions." She also expressed disappointment with the 'slow process' of incorporating women's concerns in the different movements' agenda, "which often results to tokenism."

WSCF-AP Women's Program invited Ms. Monica J. Melanchton, Professor at the Gurukul Theological School, and Ms. Urvashi Butalia, Board Member of the Asian Regional Exchange for New Alternatives (ARENA) as key resource persons. Along with Necta, Iris Li, WSCF-AP Administrative Officer, Kajori Biswas, Regional Women's Committee Member and Head of the Local Host Committee, Keka Adhikari, WSCF Standing Committee Member, and Elizabeth Philip also of the Local Host Committee composed the training team.

 

8

 

WSCF Inter-Regional Office Co-Secretary challenges SET *96 participants

 

Clarissa "Gigi" Balan-Sycip, WSCF ISO Co-Secretary, gave a presentation on one of the key topics of the recently concluded 1996 Student Empowerment for Transformation last August 15. This year's SET was held at the Bina Darma Foundation in Salatiga, Central Java, Indonesia from the 5th until the 30th of August.

The input, entitled "Vision and Direction of WSCF," provided the SET '96 participants an overview of the challenges and tasks for the movement. In her topic, Gigi pointed out that WSCF needs to focus on several areas of work as it moves towards the 21st century. These are: (1) a continuing analysis of WSCF's context in connection with the student movement; (2) active involvement in defining alternatives; (3) development of a theology that is rooted in the culture of the movement; (4) work for the renewal of the churches from within; and (5) establish and promote a "community of resistance and transformation."

The Co-Secretary's input was part of a collective presentation on the WSCF. Other presenters were Andrew Francis (History), Daniel Peter (AP Region Concerns and Priorities), Cynthia Yuen Yuet Hing (Women's Concerns), and Michael Mitchell (Solidarity Work).

 

 

SET '96 Comes Up with WSCF-AP Human Rights Action Plan

 

Participants to the SET activity last August 1996 came up with an action plan for the human rights work of the movement in the region. The plan, which now forms part of the Human Rights Action Plan of the WSCF-AP, includes strategies for the national movements as well as those for the regional level. (See Solidarity for full text of action plan],

The action plan focused on questions concerning "how the movements can relate to various oppressed groups in societies within the AP region,' specifically with indigenous peoples, urban poor, workers, and peasants. During the planning workshop, the participants were asked to consider the particular role that students (Christian students, especially) can take in human rights work. Emphases were also placed on identifying possibilities of building solidarity and strengthening direct communication between SCMs in the region "rather than relying on PRAXIS." Other specific issues discussed were the situation of comfort women and concerns arising from homosexuality-related struggles.

The result of the SET '96 planning-workshop has now been consolidated with the resulting plans of the 1995 Human Rights Workshop held in Hong Kong.

 

(page 9 is a continued page)

 

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PERSPECTIVE

 

The Churches in the Multicultural Society of Indonesia

John A. Titaley

 

Excerpts of input delivered last August 7, 1996 during the Student Empowerment for Transformation 1996 held at the Bina Darma Foundation, Salatiga, Central Java, Indonesia.

As a nation founded upon several old societies, nation-building from the Indonesian experience was an attempt to consolidate its old societies into a new one. This has been difficult for an island nation like Indonesia mainly due to its diverse cultures.

Geographically speaking, Indonesia is almost as big as the United States of America. This 13,667-island nation is over 3,000 miles long (equal to the distance between San Francisco and the Bermuda Islands), and about 1,000 miles wide (equal to the distance between Buffalo, New York and Key West, Florida). It has more sea than land. Culturally and ethnically speaking, the island nation has more than 200 hundred languages and dialects spoken by ethnic groups, although Bahaso Indonesia is the national language. With its people's origins, Indonesia has a largely Javanese populace and quite a large mix of immigrants from Saudi Arabia, India, the Netherlands, pacific islands and mainland Asia, particularly China.

Indonesia practices almost all world religions, except Judaism. These religions have largely influenced the formation of Indonesian culture. The indigenous beliefs found in almost every island contributed to the development of its culture. However, during its early years of independence following a long period of Dutch colonization, these diverse ethnic groups and religions created serious problems on integration and the country's search for identity.

Fortunately for this new nation, it was able to evolve a national ideology; its philosophical foundation—the Pancasila.

 

The Economics and Politics of Indonesia

Indonesia has recently finished implementing its first national development plan from 1969 to 1994 (First Long-Range Development). The country now 'enters' an era that would hopefully lead it towards being an industrial society (Second Long-Range Development). Economically, Indonesia has grown from a less developed nation to one of the 'new economic tigers' of Asia. It boasts of an average annual growth rate of 6-7 percent. Its GDP is US$1,030. Statistics point out that less than 30 million of its more than 200 million people live below the poverty line (about 15 percent). It relentlessly pursues to strengthen its high-tech, automobile, and aircraft industries.

However, this economic growth requires political growth as well. This is especially true since the current models of economic growth do not necessarily 'correct' the economic imbalance between the rich and poor. For example, there are still workers in transnational corporations receiving a daily salary of US$2.

The economic achievements, with its impact on education and social life, have also heightened the people's awareness of their political rights. Unfortunately, this developed without 'guidance' from the government since it concentrated more on the country's economic growth and did not pay equal attention to the evolution of its political life. Now, after fifty years as an independent nation, Indonesia faces a revival of its traditional politics—one that has strongly but indirectly influenced the country since its proclamation. Strong religious

 

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and nationalist motivations propel this politics. Recently, there has been a strong drive among the different mainstream groups to revive their political movements. The Christian community is actively reestablishing the former Partai Kristea Indonesia or PARKINDO (Indonesian Christian Party) through the Partisipasi Kristen Indonesia (also dubbed as PARKINDO) or the Indonesian Christian Participation. Also recently formed was a new organization among the nationalists, the Persatuan Nasional Indonesia (PNI). It is patterned after the Partai Nasional Indonesia (also PNI) of the late President Sukarno. In addition, the Muslim community has been strongly promoting Islamic ideas.

These developments have followed the growth of intellectual organizations founded along religious lines: the Indonesian Christian Intellectual Association (PIKI), Indonesian Muslim Intellectual Bond (ICMi), Association of Catholic Scholars (ISKA), Association of Buddhist Intellectuals (ICB), and Hindu Intellectual Group. A Nationalist Intellectual Association is also being organized.

What seems to be happening in Indonesia is d come-back of old politics—one that grows out of sectarian lines.

 

Understanding the Pancasila

As mentioned earlier, at the outset of Indonesia's independence the Pancasila was developed to undergird the country's nationhood. It was designed to unite the country's various religious, ethnic, and ideological motivations. Indonesia once had the strongest communist party outside China and Russia.

At that time, the prevailing question was "how can the people of different ethnic, religious, and ideological backgrounds relate to each other?"

Three schools of thought were major players during the struggle for Indonesia's independence from the Dutch colonial rulers. These were: an exclusive nationalism of traditional Javanese origin, a religious ideology in Islam, and Marxism-Socialism. Since the country did not have any historic precedence as an independent nation, proponents of the ideologies were trying to dominate each other.

Sukarno, the first president of the republic, then attempted to put all these ideologies together in the framework of the Pancasila.

Using this framework, Sukarno guaranteed a place for each ideology. The Pancasila provided a backdrop by which these ideologies can relate with each other as the people pursue independence and nationhood.

To understand Pancasila better, one has to look at it as a 'transformational' ideology. For Indonesia this meant an approach that understood and developed the different ideologies in its second naiveté. The first naďveté perceived the ideologies as they were originally developed, while the second one studied and developed them in Indonesia's context. Take for example Islam. Studying it in its first naiveté, leads to a perception that it is the politico-religious ideology of Saudi Arabia. However, in its second naďveté, Islam [in Indonesia] was understood and developed from a context where Hinduism, Buddhism, Christianity, Socialism, and nationalism were also strong. This meant that it should become an Islam that tolerated other religions and ideologies. To have ignored this context would lead to a conflict of religious interest and a possible disintegration of the nation (e.g., Bosnia Herzegovina). It thus required transformation.

Another basic problem in understanding the Pancasila is the way the first principle— "Belief in One and Only God"—is interpreted. For the founders of Indonesia, this principle was the nation's ethical basis. However, their problem was from what religious perspective' would the principle be understood? Would it be Islam, since the majority of the people are Muslims? What about people of other faiths? What about non-believers?

In the process of Indonesian Independence, the Muslim community proposed a philosophical frame for the state. Widely known as the "Jakarta Charter," the framework was Islamic in nature. It defined the first

 

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The Pancasila

Belief in One and Only God

A Just and Civilized Society

The Unity of Indonesia

Peoplehood Guarded by the Spirit of Wisdom in Deliberation/Representation

Social Justice to All People of Indonesia

Ideological Root

Islam

Marxism-Socialism

Nationalism

Marxism-Socialism

 

Marxism-Socialism

 

principle as "Lordship, with the obligation to carry out Islamic law to its adherents." This interpretation was likewise reflected in the draft preamble of the constitution. In addition, a draft Declaration of Indonesian Independence promoted old Indonesian societal ideas (i.e., Srivijaya Kingdom of South Sumatera or Majapahit Kingdom of East Java), and the influence of the Greater East Asian Co-Prosperity Sphere concept in Indonesia's independence struggle. However, strong objections from the youth to the "restrictive" formulation of the charter, the independence declaration, and the preamble forced the founders to draft new versions. In these 'new' versions, the spirit of the first principle became interpreted as the "Lord of the Indonesian people who made that confession." Since then, the Indonesian people understood their religiosity from an inclusive perspective—open to people of different faiths.

Thus using the first principle, the people found a common ground for constructing an ethic for a multicultural society. In their plurality, the Indonesian people had a common base of existence: confessing the same Lord, then striving to live-out the other virtues of Pancasila.

 

Churches' Role in Indonesian Society

What is the role of Christian churches in Indonesia today? Can the 'transformation' perspective influence the theology of the churches?

There are two reasons for recommending a development of a "transformation theology."

First, is the [religious] equality which Indonesia promises. If the phenomenon of the country is perceived in the perspective of 'transformation,' any tendency to treat certain religions as special will be against the nature of Indonesia. Therefore, certain religious ideas, even that of the majoritya should not be allowed to dominate. In Indonesia, there are two majorities but of different roots: Islam, in terms of religion, and Javanese, in ethnicity. Javanese are not necessarily Muslims. Moreover, the constitution guarantees the right of every citizen to equal treatment of the law. As such, although Indonesia is a democratic state, it promotes a 'consensus democracy'— a democracy protecting the minority from the majority.

The second reason comes from theological and experiential bases. As an indigenous Christian, I found the fulfillment of my Christianity in Indonesia's nationhood. Having been a Christian under Dutch rule, I realized that their version of Christianity did not provide me full human equality when compared to my Dutch (Christian] brothers and sisters. While we (Dutch and Indonesians alike) were 'saved' through our confession of the Lordship and saving grace of Christ, the reality of Dutch rule promoted discrimination against local people. In social and political life, there were certain posts restricted to Dutch nationals. In this sense, while we had the same salvific experience, we did not have the equal opportunity to live as human beings. What did our Christian humanity mean in that experience? What is the meaning of Christian salvation? Had we been saved, totally?

From my point of view and experience, we will still be unequally treated if not for the independence. Indonesia's independence, in this perspective, provides the fulfillment of the salvific work of God in Jesus Christ—which the Dutch preached as well. Therefore, the phrase "by the mercy and grace of the Lord Almighty"

 

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in the preamble, is a strong theological statement. Understanding it from an Indonesian premise would mean that my faith in the liberating work of Christ requires me to become involved in the social and political life of Indonesia, not just because I am an Indonesian citizen but more so since I am a Christian. I am called to witness and enhance the salvific work of God, that started with the independence, in my daily life. This means the enhancement of equality, justice, freedom, protection of human rights, etc.

In forming the Council of Churches in Indonesia (DGI) in 1950, now called the Communion of Churches in Indonesia (PGI), the churches made the right decision toward developing this theological perspective of 'transformation.' Looking at the history of the formation of DGI with its objective of evolving one Christian church, it implies that such a move contributed to the promotion of a high level of unity among the various churches. This was unique since the churches in Indonesia were basically ethnic churches and not necessarily denominational in character. Thus, by demonstrating their unity in a time when the country was in search of its identity, the Christian churches contributed very meaningfully to the development of Indonesian society.

Being a minority in a multicultural society, the Christian churches also contributed to the dynamism of Indonesia. In on age where democracy usually dictates that the majority interest should supersede the minority, the Indonesian case is unique. In fact, there are very few cases in modern history where neither a majority religion nor a majority ethnic group becomes predominant in state rule. While our modern world promotes the dominance of either ethnicity or religiosity, or both, the 'Indonesian case' avoids that. In this context, the Christian churches have a unique calling, that is, enabling Indonesia to prevent itself from falling into that kind of tendency.

To do so, the churches in Indonesia started among themselves. The formation of one Christian church required a 'transformational' attitude among the churches. !n a time when the nation is wondering about the kind of unify befitting Indonesia, the Christian churches promoted and tivedout the idea of unity in their diversity. This meant that the churches deliberately looked over their ethnic and religious differences to promote a common understanding of their faith, and 'serve the Lord meaningfully' in the context of Indonesia's reality.

It is from this perspective that I am calling to the Christian churches in Indonesia, especially the members of PGI, to again proclaim their unity. Indonesia can easily fall back into the kind of sectarianism it had during the stage of its initial nationhood. If this occurs, the significance of Indonesia will disappear.  

 

 

Student Empowerment for Transformation 1996

 

The following are selected highlights of SET'96. Summaries of the outputs of SCM and Country Reports, participants' reflections and insights during the Exposure program and the Sub-Regional Workshops are available at the WSCF-AP regional office. The E.T. apologizes for not including these info because of lack of space.

Under the theme "Responding in Faith: Our Struggle to be Free," twenty-five youth leaders from SCM movements and networks gathered at the Bina Darma Center in Salatiga, Indonesia from August 5-30, 1996 to participate in the 1996 Student Empowerment for Transformation leadership training programme.

 

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The primary objective of this year's SET was to facilitate a better appreciation of the globalization process as it infringes on issues of human rights and human dignity. To accomplish this, SET enabled the participants to critically examine development paradigms that are dominant in global politics and economics. It also provided venues for understanding and articulating emerging sodo-political trends, gender and environmental concerns. The theme of SET focused on the interaction of high speed transition to free market structures of Asia-Pacific countries and its relationship to HR: violations, protection, and promotion.

According to Rev. Daniel Peter, WSCF-AP Regional Secretary, "through the SET, WSCFAP assists national movements in efforts to develop their leadership base not only by enhancing the participants' awareness of issues on a regional and sub-regional perspective, but also by challenging them to commit in work that affirms the fullness of life. We can say that SET '96 was designed to advocate for human rights from the perspective of justice."

SET 96 completes the 3-year program initiated in 1994 with support from ICCO.

 

Participants, Resource Persons and Other Training Team Members

Of the 25 who attended the SET '96 program, 20 are representatives from 14 national movements, and 5 were from WSCF-AP and host committees.

Among the 10 individuals who facilitated the entire program, 3 were guest resource persons while the remaining 6 are either staffer committee members of WSCF (one from the IRO office in Geneva, 2 from the Hong Kong office, and the remaining 3 are separately holding office as regional Solidarity Work coordinator. Steering Committee member, and chairperson of Regional Women's Committee). In terms of gender representation, the female resource persons and training team members outnumber their male counterparts six to four. Representing the host team were three GMKI members, of whom two are female.

 

Inputs

Aside from the input on the Indonesian socio-economic and political situation, there were three inputs that dealt with concerns on human rights.

Michael Mitchell, one of WSCF-AP's coordinators for Solidarity Work, presented inputs on the following topics: "The Human Rights Situation in the Asia-Pacific Region" and "Human Rights and Economic Rights." In his first presentation (situationer), Michael, gave some general trends on and conditions of HR in the region. He stated that the difficulty in dealing with the issues and concerns surrounding HR evolves from the use of analyses and frameworks that originate from the west and north; oftentimes removed from the actual situations in the region. He further emphasized that the manner in which HR is treated, i.e., separating the different aspects of a persons humanity (e.g., cultural, political, economic, social, religious), and restricting the way HR is understood (e.g., not to include gender, participation, development as integral concepts), is contrary to the spirit of human rights: universality, interconnectedness, and the common humanity of all peoples. He called on the participants to uphold the belief that HR is an integral part of the faith of Christians, and maximize the strength of the youth and students sector particularly in critical analysis and articulating the truth.

In the input on "Human Rights and Economic Rights," Michael presented a wide array of economic trivialities to emphasize the nature of the current global economic order. Among these are: the continuing dominance in global economic trade of transnational companies (TNCs); that only 200 of the world's largest companies control one-fourth of global production;

 

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foreign debt of poor countries is increasing by as much as US$ 10B annually; that 90 percent of the money flowing through foreign exchange networks have nothing to do with providing goods and services to people. He further emphasized that while the global character of economics provides opportunities, the dangers that it poses are very frightening. In most cases, if not all, poor people are the ones victimized by the structures and mechanisms (e.g., free-trade systems, trading blocs, liberalization, privatization). The session ended in focused group discussions where participants identified alternative forms of action or responses to violations of human (economic) rights (i.e., recognizing the power of the trade union, consumer groups, and other movements, inclusion of a social welfare agenda in the overall economic agenda, etc.).

Presented by Maricel Jugo-Gavina of Gabriela, a women's organization in the Philippines, the input on "Women's Rights are Human Rights" provided insights on women's issues in the Philippines. During the input, Maricel outlined the current state of the women's sector under the Ramos Government's "Philippines 2000" program. She cited various ways and forms in which the Filipino people's rights, particularly those of the workers and peasants, are being trampled upon by the government's rush towards becoming an NIC. In the Philippine experience, since more than half of the working population are women, they too are victimized by greater economic hardships. Unfortunately for women, this is over and above the discrimination that they face in the more usual manner, i.e., stereotyping of gender roles, unequal treatment in the work environment, minimal participation in decision-making processes, patriarchy, etcetera. She went on to say that under these conditions, the advancement of human rights in its economic, social, political and cultural dimensions is also an advancement of women's rights. The input was ended with a call to arms: "Women's rights advocates should struggle for equality and democracy for all, because it is only through the advancement of human rights that women's rights will be attained."

 

Exposure

Three exposure sites were visited from August 7 to 12. These were: an agricultural community near Salatiga; Kadere, which is an industrial town; and Cilacap, a fishing community. The five-day live-in activity was designed to enable participants to get firsthand experiences of situations from cross-sections of Indonesian society, and enhance their ability to analyze the socio-political and economic situation of the country. Specifically, the exposure focused on the following concerns: (1) economic and cultural rights of an agricultural community; (2) industrialization and human rights of workers; and (3) protests against developing a fishing community into a tourist destination.

The participants got a 'second-look' of Indonesia from its Tighter side' on the 25th, when they visited some of tourist spots: Soloh, Kharaka Beach, Yogyakarta, and Borobudur Temple.

 

Biblico-Theological Reflections

Ms. Evangeline Rajkumar, a former staff member of the Serampore Theological College in Calcutta and presently taking her doctoral studies with the South Asia Theological Research Institute of Bangalore, facilitated three bible studies. The reflections encouraged the participants to analyze and articulate concerns on human rights. The themes discussed during the sessions were: (1) Human Rights Violations and Concerns in the Bible;(2) Women's Rights are Human Rights; and (3) Cultural and Religious Values which Promote Human Rights.

 

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Country Reports

 

Dominant themes in the country reports were: negative effects of fast-track, high-profile development (i.e., widespread confiscation/ conversion of agricultural land, exploitation of labor, displacements of communities, etc.); heightened suppression and harassment of people's movements and forces critical to government; concerns/issues of IP and minority groups; and discrimination against women and homosexuals.

 

 

SCM Reports

 

Another important part of the training program was the sharing of national movement representatives. During this session, presenters gave an orientation to their specific movement's organization and work. Unique to the program's design, however, was the identification of specific human rights issues and concerns that they support. Some representatives also shared the reasons why they take up such issues and the difficulties they face in doing so.

 

 

Men and Women, and Joint Caucuses

 

As part of WSCF-AP's commitment to the advancement of gender concerns, SET '96 also provided opportunities for women and men to have separate and joint discussions on issues related to their sexuality. For most of the participants, their experiences during the different gender caucuses provided them with a new way of looking at and understanding themselves and people of the other sex. They were able to identify and articulate concerns on masculinity, femininity, equality in relationships between and among women and men, dynamics of women and men partnerships, gender roles, family upbringing that influences heavily on stereotyping these roles, and such other related topics-

The participants expressed that while the caucuses were very enlightening and encouraging, their difficulties in communicating with each other (i.e., language barrier) limited their capability to exchange more information and experiences. To a large extent, this situation was the main reason why many of the activities utilized during the caucuses were group dynamics and group exercises.

 

 

The Workshops

 

Consistent to the participatory and issue-based learning design of SET, several workshops were held during the entire program. Sub-regional and regional workshop sessions helped to facilitate discussions on critical human rights issues, mechanisms used to suppress and oppress people, and how peoples movements respond to these.

There was also a workshop and a group discussion on cultural rights and homosexuality, respectively. The cultural rights workshop was led by Mariana Katopo, an Indonesian feminist poet and founding member of Ecumenical Association of Third World Theologians (EATWOT).

In addition to the abovementioned activities, workshops on leadership, movement building, and the human rights action-planning were conducted. The leadership workshop, facilitated by Necta Montes, focused on leadership principles, concepts, and skills. Group dynamics and structured learning exercises were also undertaken. These enabled participants to articulate their understanding of leadership, identify their present leadership styles and possible areas for improvement, and practice group facilitation and communication skills.

In order to tackle the various aspects of movement building work, the participants were divided into four clusters to discuss the following concerns: (1) women; (2) staff, admin, and funding, and relationships with the churches and senior friends; (3) communication, participation, and leadership problems; and (4) politics and religion. The workshop ended with a synthesis of the reports, highlighting possible action steps that can be undertaken.

 

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Problems

 

V       lack of leadership development

V       lack of opportunities, venues for communication and interaction

V       difficulties in recruiting new members

V       inter-personal conflicts that affects organizational work

V       dominance of some senior friends in decision making structures/processes

V       lack of opportunities and venues for women members to actively participate in organizational life and work

V       few women in top/strategic organizational positions

V       no activities for women

V       general patriarchal attitude of senior friends and staff

V       fear of government oppression, reprisals

V       lack of religious training/education

V       conflict with other Christian organizations

V       inefficient systems, procedures and structures; lack of coordination among branches/units

V       staff lacks management and administrative skills; some movements do not have staff support

V       lack of venues and opportunities to dialogue with senior friends

V       non-involvement in church life and work

V       unclear identity and direction for some movements beyond what is articulated by the regional office

V       lack of funds

 

 

Recommended Remedies

 

V       continues awareness raising

V       encourage more person-to-person communication

V       work with the HR and solidarity contact points/persons

V       enable student members to articulate their concerns/ideas about the movement

V       encourage more women and men caucuses, leadership training for women

V       study the possibility of making organizational and constitutional changes to allow women participation

V       provide analyses of cultural influences on relationship issues between and among women and men

V       set-up women committees and desks

V       increase activities on conscientization and awareness raising on issues and concerns of women/gender

V       link-up with other organizations, NGOs

V       continue resistance activities and articulation of issues

V       conduct educational activities, trainings, and raise awareness about ecumenism

V       study the possibilities of conducting joint programs with other Christian groups

V       conduct management and administrative skills trainings

V       analyze and, if necessary, change the systems, procedures and structures that hinder effective and efficient administration and organization

V       there should be a program designed to (consciously) develop 2nd line leaders

V       ask assistance from supportive church people (pastors, priests, theologians) for biblical/theological education/training

V       conduct activities where senior friends and student members can share experiences and ideas about the movement; have fellowship, fan together

V       invite senior friends as resource persons

V       conduct well-organized fund raising programs

 

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FAITH AND WITNESS

 

[the following bible study lessons were facilitated on August 16 and T9, during SET '96, by Evangeline Anderson-Rajkumor. Ms. Rajkumar is a woman theologian and is currently doing her Ph.D. in Bangalore, India. The texts below were reconstructed from available notes token during the bible study sessions and edited by the ET, as such they are presented mainly in outline form.]

 

 

HUMAN RIGHTS VIOLATIONS AND CONCERNS IN THE BIBLE

Main texts:        Exodus 1:8-12 and ff;

Exodus 5

supporting texts:      Genesis 6; 2 Samuel 24;

1 Chronicles 21; Isaiah 55;

Micah 4:2-4; Acts 17:6;

I Corinthians 14:34-35

 

Major lessons and highlights

Introduction to the Session

Before we go into our main topic for today, let us first try to discover how people regard the Bible.

How do you regard the Bible? Do you simply open the Bible to any page and randomly look for a verse? Or open it, dose your eyes, let your fingers 'feel' the page, stop then say, "This is the message for me today"? And if by 'accident' you sequentially point to the texts which say, "Judas hanged himself," "go and do likewise," and "whatever you do, do it fast!" what are you to do? Let us keep in mind that the Bible is not a book of magic!

Is it a "proof text, i.e., a text of evidence, text for corroboration? For example, if somebody looks for texts or pointers on how women should behave or conduct themselves, and read the verses which say, "the women should keep silence in the churches. For they are not permitted to speak, but should be subordinate, as even the law says. If there is anything they desire to know, let them ask their husbands at home. For it is shameful for a woman to speak in church." How should they respond? Are they obligated to follow?

And if it is used as a book to tell us about our faith or who God is, how should we consider the following:

V     the events in the story of the Great Flood: was the choosing of the animals (e.g., seven of every kind of clean animal, and two of every kind of unclean animal, and also seven of every kind of bird) all done in God's own hand?

V     between the biblical stories presented in II Samuel 24 and I Chronicles 21 (both on the census of Israel): which story is correct? Was it God who incited David to take the census or was it Satan?

 

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How then should we study, reflect and understand Biblical texts?

The Bible is God's words written by people who were inspired by the Holy Spirit. It is the written record of the Word of God which came to prophets, apostles, and other spokespersons. While the prophets were God's primary spokespersons to the people of Israel in Old Testament times, priests and sages, or wise men, were other agents through whom God's will was made known. During the New Testament times, Jesus and the disciples were the main spokespersons. The teachings of many of these messengers are now preserved in the Bible. In addition, the Bible also records the response of those to whom the messages were given. But behind the writing lay periods of time when these messages were circulated in spoken form. The stories of ancestors were passed from generation to generation by word of mouth before they were written.

Another important thing to remember, however, is that messages in the Bible were not devoid of the historical and situational contexts in which they were made. It is full of stories of people which give meaning and relevance to the messages it contains.

Thus, in studying the Bible from a perspective of demonstrations and human rights violations, we need to read stories of peoples' hardships and oppression, and reflect on them with the aim of discovering God as a God of Justice.

Finally, let us remember that messages of the Bible are meant to inspire change. The Bible is dynamic; it transforms your whole life.

 

HR Violations during Israel's Captivity by the Egyptians

The texts reveal that the Egyptians were afraid of the Israelites because they were numerous and might ally themselves with Egypt's enemies if war breaks out (w. 9-10). Because of this fear, the Egyptian Pharaoh oppressed the Israelites. There were generally four strategies by which the oppression was carried out:

1. Pharaoh assigned slave masters to oppress them through forced labor. However, the more they were oppressed, the more they multiplied and spread, (ch 1 w. 11-14)

2. Pharaoh secretly told the Hebrew midwives to kill infant boys during childbirth. But the midwives did not do what the king of Egypt had told them to do because they feared God (w. 15-19). So the Pharaoh ordered his people to throw every boy that is bom into the Nile, but let every girl live—male infanticide (v. 22).

3. When Moses returned to Egypt with Aaron, they informed the Pharaoh that God wanted the Israelites to go to the desert and hold a feast. But since the Pharaoh did not recognize God and is suspicious of Moses and Aaron's real intentions (e.g., to organize the Israelites to rebel against Egypt), he did not allow the people to go. He instead increased the workers' oppression by cutting-off the supply of straw used in producing bricks, and ordered that they look for the raw materials themselves, (ch 5 w. 6-13)

4. Pharaoh pitted Israelites against Israelites. By appointing foremen from among the Israelites, he also initiated a divisive tactic. Since the foremen were tasked to make sure that the daily quota of bricks was produced, they may have forced the workers to look for more straw. Eventually, the workers complained and protested. When the foremen appealed to

 

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Pharaoh, he scolded them and sent them away with the same orders, (w. 15-19) Thus, when the foremen met Moses and Aaron, they were angry. They blamed Moses and Aaron for their hardships, (w.20-21)

From the story above, it seems that God was unconcerned with the suffering of the people. God's silence amidst the suffering does not support the view that God is a God of Justice. How could God have allowed the people to suffer? But was God really silent? (ch 3 v. 7) A lot of times, people think that God should act according to their standards (or schedule).

However, God's sense of time and urgency may not he the same as ours. What is important to have in mind is that God is always with us in our times of oppression. God knows our sufferings and will respond as a God of Justice (ch 6w. 1-8).

 

 

PRAXIS invites you to send information about your movement's campaigns on human rights issues. These may be in the forms of statements, resolutions, programs of action, letters of appeal, etc. You may also send them to Michael Mitchell (P.O. Box 378. Newtown, NSW 2042. Australia; fax: ++3S84128; email: mikiem@peg.apc.org) and Amanda Tibbey (110 Homer Street Earlwood 2206, Australia; Fax: ++219S066; Tel: ++219SS87-office: ++5595758-home). WSCF-AP Solidarity Work Coordinators.

Also, for those interested in announcing important activities, PRAXIS will start with the WSCF-AP Quarterly next is. AH you need to do is send in the schedule of activities of your local or national movements, and let us do the rest!

PRAXIS welcomes another Daniel to its den! Danitel T. Ela (Dan) who is from the Philippines, will be helping in the regional office’s work with the newsletter. PRAXIS also wishes the best for Hope (now in the US with Beng Seng and the kids, to do her doctorate studies( and Phyllis (back to finishing her post-grad studies). Thanks a zillion, Hope and Phyllis!!!

 

 

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WOMEN’S SPACE

 

Sexual Harassment Policy for WSCF Asia-Pacific Programmes and Meetings

[This Sexual Harassment Policy  was first introduced at the National Women’s Leadership Training Program held in Tokyo, Japan, and was formally launched at the occasion of SET ’96 in Indonesia. PRAXIS is reprinting the policy in whole.]

This policy has been developed as a response to the incidence of sexual harassment at recent national, regional and inter-regional WSCF gatherings. Because we seek to be a community of faith that respects the dignity of all its members, at WSCF Asia-Pacific regional level programmes and meetings the following actions will be taken to improve awareness and grievance procedures against sexual harassment:

1.       Distribution of the Sexual Harassment Policy at the beginning of the programme or meeting.

2.       Allowing some time for discussion about "What is Sexual Harassment?" where appropriate. -

3.       Nominating specific persons (at least one of each gender) on the Steering Committee of the programme or meeting for people to approach if they have experienced harassment.

4.       Making dear to all participants that sexual harassment in any form win not be tolerated and that the Steering Committee will be prepared to take action if it occurs.

 

Understanding Sexual Harassment

This sexual harassment policy is not in any way aimed at controlling or limiting mutually — consensual behavior between adults. The key point is that both people must consent.

In a cross-cultural context this is a tricky issue. Relying on your culturally based commonsense may not be enough, as words, phrases, signals, gestures and style of dress carry different meanings in different cultures.

Assuming that someone consents is not acceptable, and excuses like "she was wearing a revealing dress," "she was looking at me," "she was walking by herself and therefore obviously expecting and wanting it," etc. are not valid.

Assumptions based on stereotypes that are reinforced by the media and conclude that women from certain cultural backgrounds are 'easy' and will therefore automatically be willing to jump into bed with the nearest man are not valid.

If you are in any doubt at all, ask first before initiating any kind of sexual contact despite the awkwardness you think this might cause.

Be aware that in some cultures it is very unusual for men and women (apart from married couples) to touch each other at all, and that for people from this background any kind of touching may make them very uncomfortable. From the other side, recognize that in many places behaviors like embracing and kissing greetings, or placing a hand on a friend's shoulder are normal and are not meant to suggest anything more than friendship.

 

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     Sexual harassment can occur between men or women and some cases women harass men. This behavior although rarer than men harassing women is equally as offensive and unacceptable.

 

 


Taking Action Against Sexual Harassment at WSCF Programmes and Meetings

     It is important that people tell harassers that their behavior is unwelcome. Try practicing yelling “Stop!” in a loud and aggressive voice. Many men harass women because seeing women afraid or under their control gives them a sense of power. If someone is making rude gestures or suggestions, laughing at them can be an effective strategy. It is your right to hit, kick or push someone who is molesting you. This is self-defense.

     However, you might be too frightened or shocked to fight back in these or other ways and no-one will blame you if you have not been able to confront the harasses. if you are harassed, it is very important to talk to a friend or someone you trust about the incident, not

 

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only for your sake, but also to forewarn other people and discontinue the harasser's maladaptive behavior.

People should look out for signs that someone has been harassed (e.g., a reluctance to join with certain groups or withdrawing from the programme altogether, being very upset about something and not wanting to talk about it). If a friend is behaving like this and you cannot get her/him to talk about it, it is best to ask a member of the Steering Committee of the same gender to speak with her/him and find out whether counseling is needed.

Please be careful about whom you confide harassment cases. In some cultures harassment reflects very badly on women. Often women are blamed for being harassed and people view the event as having brought shame on the woman and her family. We need to challenge this kind of sexist logic in our societies, and at the same time be sensitive to the fact that women have feelings and are affected by what people in their communities think about them. If you want to warn other women or inform men about a man who is harassing other women, tell them about the behavior without identifying the woman or women involved.

Men should be prepared to call other men to account for their behavior. If you see or hear obvious harassment, it is .your business and your responsibility to tell the harasser to stop. Do not walk past it.

Any complaint made to a member of the Steering Committee or someone identified as responsible for counseling people who were harassed must be confidential. If you speak to one of these people they will not look down on you or think you less of a person because of what has happened. It is your right to speak out about sexual harassment. It should not be happening during WSCF programmes. This is a justice issue that strikes at the heart of all our attempts to be more democratic and inclusive.

In cases where the harassment was borne out of a cross-cultural misunderstanding, hopefully after counseling the individuals separately, the Steering Committee will be able to negotiate some kind of reconciliation between the people involved. In any case the person allegedly committing the harassment will be interviewed by a member of the Steering Committee. If reconciliation is not possible, or even if it is, it may be necessary to move people to different Bible study or workshop groups. Whatever action is taken will be aimed at ensuring the confidentiality of the person who suffered the harassment. In some cases we realize that reconciliation will not be possible, but we hope that if it is, the Steering Committee will use sensitivity and creatively pursue all possible means of achieving reconciliation.

In serious cases where the harasser deliberately disregards the wishes of the person who was subjected to the harassment, the harasser will be subjected to sanctions as may be determined by the Steering Committee.

 

Sanctions

In cases of extreme seriousness or persistent offensiveness and in spite of counseling and warnings, the Steering Committee, in consultation with the Regional Secretary of the same region where offender originates, and wherever possible, after discussion with the general secretary or chairperson of the relevant national movement, will have the power to expel the harasser from the programme or meeting. People who harass others to said degrees are inevitably stopping people from participating in the programme and therefore, in justice, will find themselves excluded.

 

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SOLIDARITY

 

SET ’96 HR Action Plan

 

Explanatory notes:

     The following action plan is a compilation of the participants’ outputs during the human rights workshop held towards the end of the SET ’96 programme. To facilitate their work, the participants discussed and studied the human rights action plan prepared during the 1995 Human Rights Workshop in Hong Kong. As such, the suggestions below are additions to the plans from the 1995 workshop.

     During the workshop, the participants focused on four specific ‘oppressed’ groups, namely: indigenous peoples, urban poor, workers and peasants. They were also asked to give emphasis on the specific role that students (in general) and Christian students (in particular) can accomplish in the struggle for human rights. The following action plan is segregated into national and regional strategies.

     At the end of the action plan is a separate presentation on the issue of homosexuality. This was likewise discussed and prepared by the participants.

 

National Strategies

1.       Education and Awareness Raising among

1)       SCMers

2)       students on campus, especially other Christian students

3)       general public

V       by approaching 1st year students and inform them about our concern for human rights

V       through articulating students' issues to arouse their concern

V       through articulating local issues

V       through theological discussions/ reflections and Bible studies, i.e., What it means to be a Christian?

V       by challenging churches, chaplaincies, Christian groups in campus

V       through the use of human rights themes for SCM discussion groups, workshops, bible studies, worship, conferences

V       through pamphlets, posters, magazine articles, T-shirts, documentary videos, post card campaign

V       through public discussion groups, speakers, debates, street theater

 

2.       Look for (or provide!) opportunities through which students can turn apathy into active concern for human rights

V        by organizing students, consumer groups, etc.

 

3.       Build united SCMs that have participatory structures in order to reduce time on internal SCM divisions and promote more effective means for members' participation in human rights analysis and action

V       by analyzing where SCM places its resources—time, money, humanpower

 

4.       Leadership training, skills training, i.e., empowering students to speak out

 

5.       Exposure programs

V        as joint programs with other student or Christian organizations

V        as regular programs

V        through direct contact with the grassroots

V        as a way of living out our theology and analysis

V        develop into more intensive fact-finding missions

 

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6.       Listen to the 'oppressed!' What are their requests for solidarity support? What can we, as students, do to respond to their needs? (We are for solidarity, not for charity!)

V       by being more open and willing to learn, i.e., respect for culture and awareness of cultural differences

V       through joint meetings, prison visits

V       through advocacy work, e.g., filing complaints against abusive police, lobby politicians

V       through the awareness raising strategies presented above

V       by working for the incorporation of issues in the agenda of churches, government, etc.

V       through the use of alternative media in order to break the control of mainstream media groups over information flow

V       by making statements, writing letters of protest, advertisements, demonstrations

V       by supporting and helping in fundraising efforts of 'oppressed' groups

V       by supporting publications, media programs, shops, and other agencies/ organizations established by indigenous peoples organizations

V       through fact-finding missions

V       introduction and integration

V       facts collecting (data gathering)

V       field analysis

V       two-way sharing of experiences and knowledge about what to do

V       if necessary, encourage awareness on human rights if necessary, help build organizations, joint projects or establish links with other organizations

V       by encouraging students to come up with their own ideas for action. These should be discussed with the people involved

 

1996 q34.jpg

7.       Appoint a person and/or establish a department that shall be responsible for specific human rights issues, e.g., concerning "comfort women," migrant workers, indigenous peoples

8.       Research, intensive study, academic study, questioning and critiquing

V       by enhancing SCMers's access to information and communication networks

V       by encouraging SCMers who are likely to become future professionals and leaders to be more involved

V       to initiate and develop links between various human rights groups

9.       Build cooperation with NGOs, churches' social justice departments, ecumenical church organizations, trade unions, etc., especially organizations which are run and managed by 'oppressed' groups

 

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10.   Help build alliances of movements, and provide practical solidarity with existing broad movements

V       through networking, especially with other student groups and church groups 8 by further developing networks and communication at local levels 8 by contributing ideas

V       by seeking the abolition of legal constraints to cooperation, i.e., those provided under Korean labor law which prevents 'third party intervention' in labor disputes

V       by encouraging student involvement, and others affected by middle class apathy

11.   Promoting a life commitment to human rights — students as future professionals

12.   SCMs to develop their own national action plans

13.   SCMs to appoint solidarity contact persons or human rights coordinators

V       directing national contact persons to disseminate human rights information, sent by SCMs of other countries, to their members at least once a year

 

Regional Strategies

1)       Themes for human rights discussion and action:

a.       focus on economic globalization, but to discuss it as part of the whole picture, i.e., triangle of dialectic influences having economic (globalization), political (democratization), and social (HR violations) aspects.

b.       focus on democratization, but incorporating globalization's tendency to support dictatorships and influence against true and participatory democracy, i.e., what constitutes a true and participatory democracy? what is a 'civil' society? Link analysis of democracy with the teachings of Jesus, using the following process:

1.                               relate structural and ideological influences,

2.                               integrate faith concerns,

3.                               link issues,

4.                               'dream' alternatives, and

5.                               live-out alternatives.

c.       focus on building ideal 'civil' democratic societies where the democratic rights of poor, deprived, and oppressed peoples are upheld.

d.       focus on democracy: from the people, for the people, by the people

democracy: sovereignty of the people

freedom of expression and freedom of assembly and association

e.       focus on the struggle against imperialist globalization: workers of the world unite!

domestic skilled workers (as opposed to foreign skilled workers) fighting to survive

 

2)       Asia-Pacific-wide analysis of the WSCFAP human rights theme (especially focusing on economic, social, and cultural rights, and their links with political oppression)

V     as a theme for two years

V     as focus of exposure programs

V     through publications—with stories from different countries

V     by using an internet homepage

V     as focus for regular region-wide meetings

 

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3)       Exchange/compare information, stories, national human rights contexts, analysis, ideas, strategies, etc. (especially relating to the WSCF-AP human rights theme)

V     in order to expose the economic, social, and cultural rights situations in the Asia-Pacific region

V     especially between SCMs in countries facing similar problems

V     between SCMs in countries experiencing repression

V     in the form of dialogues, not sporadic disjointed monologues?

4)       Joint or bilateral projects concerning relevant human rights issues

5)       Appointment of solidarity contact persons or human rights coordinators in each SCM

V     by making these contact persons known to all SCMs

V     by circulating reports between local and national movements once every three months

6)       Exchange programs

7)       Establishing SCM sister-cities

8)       Inter-SCM communication

V     through the use of e-mail communication (internet cannot be censored!)

V     through letter writing (to be started among participants after SET '96)

V     using all forms of media—phone, fax, PRAXIS

9)       Build solidarity support for SCMs in repressive situations in practical ways

V     through personal contact and encouragement of SCM members

V     by encouraging SCMs to conduct discussion groups

V     by encouraging SCMs to join other concerned student groups, NGOs

V     by establishing solidarity groups on particular issue, e.g., HR in Burma

V     by conducting specific campaigns, e.g., concerning "comfort women"

V     through initiating region-wide 'issue' day, e.g., WSCF Burma Day

V     by publishing articles, write-ups, and studies on particular issues in international publications

V     by criticizing our government's responses and protesting to embassies concerned

10)   Ensure that WSCF is a model of participatory democracy

11)   Enable WSCF-AP to put up library of resource materials on HR, e.g., videos

 

On Homosexuality

1)       Promote acceptance of gays and lesbians

2)       Challenge fear especially in the church, e.g., homophobia

3)       Initiate and develop contact in order to promote acceptance and perhaps find ways to support the struggle of gays and lesbians.

V     by enabling SCMs to make contact with gay groups on campus

V     by enabling SCMs to make contact with gay Christian groups

 

(page 28 is continued page)

 

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FOR ARTICLES, FEATURE PIECES AND OTHER WRITE-UPS

The E. T. will accept any material under this heading (i.e., letters to the editor, poems, short stories, quotable quotes, liturgies, songs, etc.). However, publication of the submitted material shall be subject to review, editorial screening, and issue themes of PRAXIS. The E.T. further recommends that you give consideration to the themes so that your contributions may be published sooner.

1. Articles, Feature pieces, and Other Writs-Ups may be sent in with or without titles.

2. Materials may be handwritten, typewritten, or encoded (computerised) and then printed out. In the case of encoded materials, the E.T. will appreciate it very much if you can also send your diskette.

3. In the case of songs, poems or other literary contributions written in your native tongue, please provide a translation or a brief interpretation of the material in English.

4. In the case of qoutable quotes, please limit these to quotes from students, youth and student leaders, and grassroots people. These maybe in your native tongue, but please also send in an exact or rough translation. Also remember to mention the name of the person being quoted, where she/he is from(place, organization, etc.), and other basic information about her/him.

5. You can send your contributions either by mail (i.e., sea, air, or e-mail), fax or through any SCM member who will travel to HK or attend any of the activities of WSCF-AP.

 

 

FOR PICTURES AND ARTWORKS

PRAXIS has recently started the setting-up of an artwork and graphics database. This involves the collection of artworks, pictures and other graphics materials. Your contributions under this heading will be included in that database and you will be properly recognized whenever your materials are used by PRAXIS, the WSCF-AP or other database users.

1. Pictures and Artworks (i.e., pencil sketching, drawings, line art, etching, etc.) are all welcome.

2. In the case of pictures, they must be clear, specially if the subjects are people.

3. You can send your contributions either by mail (i.e., sea, air, or E-mail) or through any SCM member who will travel to HK or attend any of the activities of WSCF-AR

4. PRAXIS will send you an official confirmation once it receives your contributions.

 

All materials may be sent to PRAXIS c/o WSCF office no later than the last week of the 2nd month of each quarter (1st qrtr: February, 2nd qrtr: May, 3rd qrtr: August, 4th qrtr: November). Late 1 materials will be considered for inclusion in succeeding issues, {deadline for 4th qrtr 1996 ish: 13 DECEMBER 1996. You can send in your contributions either to the WSCF-AP office \ or through the following: FAX #: (63-2) 9243698; E-MAIL: dte@pworld.net.ph. \ ^Communications must be addressed to the PRAXIS ET.} ,

 

focus/theme for 4fh quarter 1996 ish: sustainable development