Women's Input to CATS IV:
 A Report from the Women's Forum

Editor’s Note: The one-day Women’s Forum produced this report which was shared at a session in CATS IV proper. During the sharing, all the women participants sat on the platform at the front. The sharing began with two short skits depicting women's life stories shared at the Women's Forum.

Introduction and the Process

Good morning! The worship service [on August 8, 2003] puts forth the challenge for us to search for new ways of encountering each other and with other people for the sake of building peaceful communities. Our sisters have just dramatized some unsettling experiences of women in their encounter with men in their communities, including the community in CATS, that is, if we want to make sense of this gathering of Asian theologians as a community. We would like to invite you to listen and reflect on what they have to say.

The women's forum met on the 4th of August. We began with meditation through shibashi, a traditional Asian meditation through body movement. Each participant introduced herself, and was welcomed and affirmed by the group with a song, "Ay, ay salidummay, how are you today." Then, the women were asked to call each one's name around the circle. This process of introduction gave us an opportunity to memorise the names of all who were there. In such celebrative manner, we agreed on the task to be done, and underlined the flexibility and spontaneity of the women in deciding the schedule for the day.

Note that this method fosters deeper bonding among the women. Furthermore, an important method employed by women in doing theology is storytelling. The method is not a monopoly of the women. C.S. Song of Taiwan and Kosuke Koyama used myths and stories as starting point in doing theology. Minjung theologians like Kim Yong Bock and David Kwang Sun Suh, both CATS members, also use socio-biography. One should not forget that Jesus employed parables to put across a message. The women found the use of storytelling as a starting point in doing theology. Thus, the group began by sharing their stories that serve as windows to their social contexts.

Each woman was encouraged to share her stories of pain and joy as well as to identify something that kept them going. These women did not simply fabricate stories or create fiction. The stories they shared were only snippets of the wide and concrete experiences that one cannot just brush off or trivialize. The method of using storytelling in doing theology is not only cathartic to women. It also liberates them from the culture of silence and, even of self-destruction. Some women, for example, have committed suicide, or became mad because no one listened to their painful stories. Thus, women's groups continue to use this method, because it has proven to have helped women recover their lost self, or muster courage to face this world that is increasingly harsh to them. In the women's forum, each woman was, in various degrees, able to make connections with the painful memories and stories of pain of another. One should not trivialize a woman theologian's experience of sexual harassment, domestic violence, marginalization, and many other forms of discrimination. Why does society deny women equal opportunities for jobs even if they are as qualified as the men, by reason of their gender and sexuality? Why is it that even men who claim to be feminists refuse to see women as their equal? Why are men afraid of the feminine? Will the male theologians continue to stay within the patriarchal box? Will the male theologians and the priests be contented in their consciences to simply do lip service on women's situations?

There were many questions raised. So often it happens that women have to remind the men constantly that women also exist, and that they are equally capable in giving contributions to tasks set before them. Men tend to belittle the capacity of women, and this is clearly entrenched in patriarchal societies. Women have to be three or four times capable in order to prove themselves. For example, women pastors have to put in 200% of work to prove that they are 50% as capable as a man. Another example is the former chair of the general assembly and resident theologian of a Protestant church who openly expressed his disgust when a woman was elected conference moderator. He retorted: "What can a woman do anyway?" Women also face difficulties and rejection from other women who have internalised the oppressive patriarchal notion that it is absolutely essential to abide by the social expectations and traditions even if they are sexist, and homophobic.

The question of ordination of women continues to pose problems for women. In many cases, ordained women are not counted equal to ordained men and, in practical matters, receive lower salaries and more workload. Some ordained women are retained to work as wardens of hostels and are not called to parish ministry. In this case, ordination becomes simply a form of subordination and tokenism.

Culture has stifling elements also. Women are expected to explain to society why they do not conform to cultural expectation. For example, single women have to explain many times their choices to remain single, or for not getting married, or, for those who may be married but whose choice is not to have children. Women are made to feel that they are incomplete if they are not married, or if they have no children.

The stories however did not end on a painful note. We also shared stories of affirmation and joy and we found that very often, these stories of joy and pain were connected. After sharing their story, each woman was affirmed by receiving a creative applause.

Many women celebrate some men who have been partners in our journey of faith, and more thankful to those who have shared their support and commitment for the cause. We affirmed this solidarity. For themselves and for the "few good men," the women celebrate their help and support.

Panel Presentation and Small Group Discussions

We proceeded to the panel presentation composed of three women. Dr. Kim Sung Eun brought in issues, questions and proposals from the perspective of an educator-sociologist who is based in Korea. Dr. Aphuno Chase Roy raised questions and suggestions from her experiences as a tribal woman and as a church historian from North East India. Sr. Dr. Mary John Mananzan, a Catholic theologian from the Philippines, raised issues and proposals that emerged from her work as an educator and activist. Along with the presenters, the women wrestled to clarify issues and nagging questions such as: What does it mean to be a feminist in Asia? Who is the Asian Feminist? What makes us, women who are here in CATS IV, different from feminists in other parts of the world? Can or should we name ourselves differently? What are the tools, methodologies, practices, and issues of Asian feminism?

The women in the panel stimulated the discussion among the women. Considering the diversity of women in Asia, the group decided that a label may not be an urgent matter to attend to. Feminism, we note, is a term that implies political commitment for the betterment of the lot of many oppressed and suffering women. With that note, the women explored issues that confront them and affect the daily lives of the majority of women in Asia. Consequently, the forum identified five interconnected areas of concern that needed urgent attention, namely:

1. Women and Gender
2. Economic and Justice Issues
3. Violence and Peace
4. Ecological Crisis
5. Interfaith and Intercultural Dialogue

I. Women and Gender

The women in the group began by asking the question: How can we Asian and African sisters help to build community? The group dealt with women and gender as one issue that has a great impact in defining the meaning of community. It is clear that a community can never be a community without the recognition and affirmation of the equality of both women and men. As long as we have to be constantly reminded of this, there will never be true community. The group looked at women's issues and theological education. If we in the churches do not address women's issues directly, how can we deal with the life questions and struggles of the community? Affirming and recognizing the equality of women and men means affirming the humanity of both. We are each made in the image of God. In the processes of discovering God in the other, we have to confront several factors that hinder us from that discovery. These forces include devaluation, belittling, sexism, racism, classism, tokenism, and homophobia. Community means partnership. Women and men need to relate as partners. Some men are, however, afraid that women might take over the leadership in community.

Out of this discussion came the strategies. The following are our recommendations:

• that specific courses on women and gender be required in schools and seminaries for all students;

• that women's perspectives should be incorporated in all courses offered and required of all theological degrees;

• that institutions invite a variety of people to teach;

• networking is essential because working alone to combat patriarchy and sexism is a big task;

• the use of approaches of teaching that are not threatening and emphasize empowerment of women;

• mobilize men who are truly feminists to be active in society and so they will encourage other men to overcome their fear.

The following are our affirmations:

1. God is the creator of the whole creation.

2. Human beings are created in the image of God regardless.

3. Communities cannot be formed by human beings alone, but in partnership with the rest of creation.

II. Economic Justice

The group discussed the situation in Asia and identified some basic problems, namely: poverty, unequal distribution of wealth and economic opportunities, foreign control of local economy manifest in the phenomenon of globalization. Globalization has negative impact on people, especially the small farmers, indigenous peoples, workers, and women – many of whom have been forced to become migrant workers, mail-order brides, and prostituted by a culture that promotes sex trade. Globalization imposes a culture of consumerism, homogeneous culture through the promotion of American junk food, fashion and Western notions of beauty, entertainment, and many others.

We, Asian feminist women theologians, consider globalization as a form of idolatry, a new religion that:

1. worships the god of "money-theism"

2. holds the dogma of import liberalization, deregulation, privatisation;

3. takes the super mega mall as its temple;

4. employs missionaries such as the CEOs deployed to various countries all over the world;

5. sees the officials of WTO, IMF, World Bank, and APEC among others, as the high priests;

6. victimizes the majority of the poor peoples of the world as its sacrificial lambs at the altar of globalized capitalism.

We, Asian feminist theologians, therefore, propose the following forms of action for churches and for CATS IV to resist the oppressive effects of globalized capitalism:

1. urge the churches to make clear position against the actions of multinational corporations that are detrimental to the people (e.g. logging, deforestation, industrial pollution, genetically-manipulated organism and food);

2. relate the liberating message of the Bible to contemporary social issues;

3. commit themselves/ourselves to simple lifestyle to combat consumerism;

4. affirm our cultural plurality against monoculture that is imposed by Western globalization;

5. condemn the corruption of government leaders that contribute to the economic injustice in our societies; and

6. promote education for character formation towards peace-making and community building.

III. Violence & Peace

The group described their common experience of colonization/foreign intervention and feudalism as well as patriarchy in society and in organized religions.

Some of the experiences of violence identified were:

1. Militarization, war and terrorism.

2. Discrimination by reason of sex, color and race, social/economic status, ethnicity and religion.

3. Poverty and economic exploitation.

4. Domestic violence, sexual harassment at various institutions including the church.

5. Sex and organ trafficking/prostitution/sex tourism.

Cultural analysis indicates that these forms of violence are perpetuated by and through cultural imperialism, classism, racism, ageism, caste system, patriarchal system/attitude, and by traditional unquestioned beliefs that women are the subordinate sex and the traditional unquestioned notion and practices of female sacrifice. There is also a need to reclaim woman's sexuality/body.

Given the above, the group described peace not only as absence of war but as the well being for all. It means just relationships and interrelatedness. Thus, we commit ourselves to work for building peace and eradicating all forms of violence.

Strategies:

Long term:

• Education and consciousness raising re: human rights violations, oppression, domination and violence against women.

• Education toward transformation of dominant and patriarchal ideologies and promotion of just relationships.

• Empowerment of women and other victims/survivors of violence.

• Advocate and lobby for the implementation of laws against domestic violence and sexual harassment.

Short term:

• Support protest actions against injustice and human violations.

• Protest the anti-terrorism policies of US President Bush and his cohorts.

• Protest economic sanctions on the so-called "axis of evil" countries i.e., North Korea.

• Stop and condemn war and other terroristic activities done under the guise of bringing about peace.

• Create systems that would lead to reconciliation and peace.

• Promote projects that will help or empower women, i.e., small or big entrepreneurship, enterprises, cooperatives, and the like.

• Expose sexual abuses committed in various levels of society including those in the churches.

• Demand public apology from the perpetrators.

• Church women should be encouraged to draw guidelines on sexual abuses within the churches and religious organizations.

• Continue proclaiming that there can be no peace without justice.

IV. Ecology

The small group that discussed the issue on ecological crisis gave its report in the form of a statement and challenges. This is what the group says:

We recognize the reality of ecological plunder and degradation that destroy the Earth, and impoverish humanity, especially women and children.

We lament that the Christian church, its leaders, and its theologians have not been fully mindful of these ecological issues and for a long time, did not consider the ecological problem as a theological issue. Instead, the church has been engrossed with institutional politics, internal power struggles, expansion of the membership as the focus of mission and evangelism. Consequently, the Christians who were placed in positions of leadership in society did not make a difference in creating policies that stopped and protect the plunder of the Earth.

We, therefore, call on the church to confess its sin of complicity in the wanton destruction of the Earth through -

a. its dualistic interpretations and teachings that dichotomise the body and soul of the earth and human beings; and
b. its anthropocentric and patriarchal texts and doctrines that endorse and/or encourage the hegemony of a certain group over others, the ecological classism and environmental racism, as well as the domination of the Earth and women.

We, Asian feminist women theologians, call on CATS IV to:

1. identify and critique the anthropocentric, patriarchal, and many other enslaving dimensions of the Christian scriptures, texts, doctrines, theologies, and traditions;

2. re-formulate the doctrines that distort the core teachings of Jesus the Christ that are liberating, life-giving and life-sustaining to all people;

3. be intentional in practicing an Earth-friendly, Earth-mindful lifestyle and spirituality;

4. as agents of change, adopt liberating pedagogical approaches and incorporate the concerns of women, gender, ecology and ecofeminism in the curricula of seminaries, schools, universities, and the church;

5. learn from, retrieve, and reclaim the liberating elements of the Earth-based, Earth-centered spiritualities and religions;

6. work for Earth rights, human and women's rights;

7. encourage and support local organic farms and local market economy that strive to practice fair trade; and,

8. explore other ways of subverting greed in each one of us and in our societies.

V. Interfaith Dialogue

The group highlighted some points and issues in interfaith dialogue, and these are the following:

1. Developing a contextual and inclusive theology, knowing and affirming our plural context. We must confess that we have inherited a negative attitude toward local culture and "local religions." To be contextual means to take seriously our plurality, by showing respect, and cultivating a positive attitude toward people who belong to other faiths and traditions. By fostering interfaith dialogue among Christians and people of other faiths at all levels, more understanding may be achieved towards building communities of peace.
    

2. The need to re-define our understanding of mission (that was largely confined to the notion of converting) and ecclesiology. There is a need to do inter-textual reading of scriptures and sacred texts of religions. Solidarity may be fostered by celebrating religious festivities of different religions together.
    

3. To free the religious life/affairs from state cooptation, domination and the tendency to politicize religion.
    

4. Interfaith dialogue is a social engagement; genuine dialogue starts from below and from the grassroots; it must be an inclusive process, and must listen to the voices of women and the marginalized, fighting the social, economical, political and cultural injustice-discrimination.
    

5. The challenges for interfaith dialogue are posed by fundamentalism and patriarchal characteristics of religion. Work of women in peace making process and in interfaith dialogues for reconciliation are mostly not seen as "real contribution" to peacemaking efforts, hence, they are not often given space in proceedings and publication.
    

6. Making use of traditional and local resources.

Conclusion

The women's forum would like to reiterate and stress that even if there are women who occupy important positions in organizations, churches, and countries, this does not mean that patriarchy is no longer a problem. The women see that patriarchy is connected with other issues that were discussed in the small groups. The patriarchal underpinnings of the Christian scriptures and traditions conveniently converged with the philosophy of Enlightenment that continues to operate until today – e.g. that Mother Nature as the embodiment of the feminine must be subjugated and controlled (Francis Bacon). The use of power over the feminine and the weak manifests in all dimensions of human life today.

This is the challenge that churches and CATS theologians must take seriously. Women in CATS continue to experience sexism and patriarchy even among progressive male theologians including CATS members. If the men in CATS continue to hold on to patriarchal ways and notion of using power, how can we fight the injustices brought about by neo-colonialism and globalization among others when we could not even see the oppression of women in their homes, schools, and local communities? How can Asian men fight the patriarchal George Bush, when they share his patriarchal ways of dominating Asian women in many ways – some explicitly, some in subtle ways? How could Asian men resist the Empire, when they themselves want to hold on to a system that privileges the male species and build little empires where they see themselves as the little emperors – be it consciously or unconsciously?

Friends, we have shared our life stories of struggle against patriarchy. In these life stories, men have in many ways, been complicit in the perpetuation of this system of domination. In order to teach and build communities where peace with justice is experienced, we need to start where we are. We need to start with CATS. Therefore, we invite you, brothers, to show us that you are in solidarity with us in this struggle against patriarchy and make a sign or gesture of repentance for your complicity in making patriarchy alive. You may do this by coming forward, take a flower and put it in the bowl of water. As you do this, we also invite you to say something.

Editor’s Note:
In affirmation of the men who each came to take a flower and said a word of solidarity, women built a circle – which the men joined – and sang, "Ay, ay, salidummay, we are glad you're with us…"