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Asia/Africa: Ubuntu and Sangsaeng
AfricaFocus Bulletin
Aug 28, 2007 (070828)
(Reposted from sources cited below)
Editor's Note
"'Business as usual' is inappropriate, if humankind and creation
are to survive on planet Earth. The prevailing development
trajectory leads to destruction. ... But this is only one side of
the coin.... [Those] who have realized the life-threatening
consequences of the prevailing growth-oriented economic development
paradigm are re-discovering the wisdom and life-affirming values of
their own cultures and civilizations." World Council of Churches
general secretary Samuel Kobia
Kobia was speaking at a consultation organized by the World Council
of Churches bringing together theologians from Asia, Africa, and
other parts of the world for a consultation in Changseong, Korea.
Along with other participants, Kobia, who formerly headed the All
Africa Conference of Churches, stressed the need for the ecumenical
movement to find new ways of drawing on multiple traditions for a
life-affirming vision and action to confront today's global
problems.
This AfricaFocus Bulletin contains excerpts from Rev. Kobia's
speech and from the statement released by participants at the
consultation. These documents are available in full from
http://www.oikoumene.org and http://www.africafiles.org,
respectively.
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Transforming Theology for Vital Ecumenism in the 21st Century
Consultation on New Waves of Life-Centered Theology, Spirituality
and Mission in the 21st Century
Address by Rev. Dr Samuel Kobia, WCC general secretary
Chang Seong, Korea, 13 August 2007
World Council of Churches
http://www.oikoumene.org/
[Excerpts only; full text available on http://www.oikoumene.org]
Dear friends,
It is wonderful to see all of you here in Chang Seong, a place so
close to the city of Gwangju. We will never forget the date of 18
May 1980. "5.18", as Koreans often say, stands for the beginning of
the Gwangju Democratization Movement. The movement started with
demonstrations by courageous students against the introduction of
martial law in the country and the closure of universities. More
than 300 000 citizens later joined the protesting students.
They were stopped on May 27th by the massive intervention of
military power in the form of five airborne and infantry divisions.
We shall always remember the victims of the Gwangju massacre as
martyrs and heroes of the struggle for democracy in Korea, a
struggle that finally overthrew the dictatorship and gave to the
whole world a sign of hope for transformation.
As we begin to work on the theme Transforming Theology and Life
Giving Civilization, we should keep the memory of 5.18 in our minds
and thoughts. It will help us to remain grounded in reality, even
as we refuse to give in to the powers that be. The memory of those
people and events will nurture our commitment and our hope for
change.
...
Ecumenism in the 21st century must grow beyond the confinements of
the historical streams of the ecumenical movement, which took shape
primarily as attempts to overcome divisions within Christianity
that had occurred in European history. This tradition of ecumenism
played an essential role in fostering a relevant witness on the
part of churches in the context of two World Wars and the
anti-colonial struggles of the 20th century. For decades ecumenism
was heavily affected by the conflict between capitalism and
socialism and the so-called cold war between the two super-powers
of the last century.
The world and the ecumenical movement of today have taken on a
different appearance. The most vital and fastest growing churches
are not in Europe or North America, but in Africa, Asia and Latin
America, with many of them belonging to the families of charismatic
or Pentecostal churches. The church in South Korea, having been
transformed from a missionary-receiving to a missionary-sending
church, is challenged to discern new ways of doing mission in the
21st century. The old doctrinal divisions are not the main concern
for churches in India that are pushed to find new forms of
belonging to the church in response to the social and cultural
realities of the Indian sub-continent. The post-denominational
church in China represents a profound challenge to all
denominations and Christian World Communions. But a pointed
question arises: to what extent have these realities and
experiences really shaped the approach and agenda of the ecumenical
movement?
The 20th century's belief in economic growth and development has
lost much of its attraction and appeal to people who are becoming
more and more aware of the deeper crisis of life. The growth
oriented development paradigm, especially when it is married to
neo-liberal economics, has not only aggravated the exploitation of
nature, but is undermining the web of life on which existence
depends. The outdated paradigm of development has also created a
new class of extremely poor and dispensable people without access
to money, land or other resources. It makes sense to ask the
question: To what extent have the crisis of life and the reality of
the poor and excluded really shaped the approach and agenda of the
ecumenical movement? The old bi-polar world system has been
overthrown and replaced by the drive to imperial hegemony of the
sole remaining super-power, the USA. What is needed to secure and
sustain the American way of life dictates the fate of nature and of
many nations around the world. At the same time, US power is
confronted by the growing economic, political and military power of
nations like China and India. Some non-state actors have
demonstrated increasing resistance to US control and dominance,
sometimes even in the form of terrorist actions. And again we need
to ask ourselves: To what extent have US imperial power and the
multi-faceted response to it really shaped the approach and agenda
of the ecumenical movement?
...
"Business as usual" is inappropriate, if humankind and creation are
to survive on planet Earth. The prevailing development trajectory
leads to destruction. ...
But this is only one side of the coin. There is also hope. At the
dawn of the 21st century, we witness an epic drama unfolding at the
grass-roots. The poor are overcoming their long-standing oppressed
consciousness as they attain, instead, a liberated consciousness.
Indigenous Peoples of all continents, farmers and others who have
realized the life-threatening consequences of the prevailing
growth-oriented economic development paradigm, are re-discovering
the wisdom and life-affirming values of their own cultures and
civilizations as they engage in alternative projects. Their
associations, co-operatives, unions and movements have become a
multi-faceted, growing phenomenon in many countries around the
world. I am happy to see that the Hanmaum community here in Chang
Seong is one of them!
Slowly but steadily connections and linkages are made from country
to country, and from continent to continent, for mutual learning
and support. ...
These are small but significant developments which point the way to
the desperately needed shift from the present domination of Western
culture, and the development paradigm it represents, to a new
life-giving civilization that nurtures dialogue and co-operation,
with the goal of peace and justice, among diverse cultures and
religions.
As Ubuntu and Sangsaeng Meet Together
It is for just this reason that I have insisted on developing
stronger linkages between Asian and African theologians and
ecumenists. Afro-Asian solidarity and co-operation is an important
contribution to the search for a new paradigm of ecumenism in the
21st century. The core of it is very well expressed in the subtitle
of this consultation: "As Ubuntu and Sangsaeng Meet Together".
Ubuntu stands for the African anthropology and cosmo-vision of life
in community. The South African Nobel Laureate Archbishop Desmond
Tutu describes Ubuntu in the following way:
"It is the essence of being human. It speaks of the fact that my
humanity is caught up and is inextricably bound up in yours. I am
human because I belong. It speaks about wholeness, it speaks about
compassion. A person with Ubuntu is welcoming, hospitable, warm and
generous, willing to share. Such people are open and available to
others, willing to be vulnerable, affirming of others, do not feel
threatened that others are able and good, for they have a proper
self-assurance that comes from knowing that they belong in a
greater whole. They know that they are diminished when others are
humiliated, diminished when others are oppressed, diminished when
others are treated as if they were less than who they are. The
quality of Ubuntu gives people resilience, enabling them to survive
and emerge still human despite all efforts to dehumanize them."
Sangsaeng recalls the ancient Korean concept of a sharing community
and economy that allows all to flourish together. When Ubuntu and
Sangsaeng meet together, justice and peace kiss each other, and the
Biblical vision of life in God's shalom shines in the light of two
congenial cultures of this world and speaks to people of Africa and
Asia - but not only to them!
......
Bringing together Ubuntu and Sangsaeng: A journey towards
life-giving civilization, transforming theology and the ecumenism
of the 21st century
Statement by Consultation Participants
Changseong 17 August 2007
[Excerpts only. For full text see http://www.africafiles.org]
Thirty-five theologians and practitioners from Asia, Africa and
other parts of the world, met in Changseong, Korea from the 12th-
17th August 2007 to explore together the contribution of Ubuntu and
Sangsaeng in relation to theology, life giving civilization and
ecumenism in the 21st century, under the theme "Transforming
Theology and Life Giving Civilization".
Today we are faced with life-killing civilization, manifested in
economic injustice, ecological destruction, the threat of Empire,
and the escalation of religious conflicts. This compels us to
urgently explore the possibility of life-giving civilization which
affirms relationships, co-existence, harmony with creation, and
solidarity with those who struggle for justice. This quest finds
meaning in Ubuntu and Sangsaeng.
Ubuntu is an expression of human relations lived in community and
in harmony with the whole of creation ('African anthropology and
cosmo-vision lived in community'). Sangsaeng is an ancient Asian
concept 'of a sharing community and economy which allows all to
flourish together'.
In the shifting demography of Christianity, with Christians from
the South now forming the majority, Christians are presented with
the privilege and responsibility to formulate an alternative
expression of Christian faith constructed around:
- new ways of relating
- openness to theological expressions rooted in the cultures of the
South, and
- an agenda which reflects the issues and concerns of the peoples
of the South
- a commitment to building bridges of understanding and hope, and
deepening relationships between North and South.
We recognized this as contributing to the life-giving and
life-affirming resources that we all, South and North, need in the
face of the challenges we encounter together and differently in our
own contexts. In being attentive to one another we can be enriched
and empowered for transformative mission, supported by the
life-sustaining spiritualities we bring from our cultures.
We met at the Hanmaum Community, which is a community born out of
the movement of the farmers' struggle for social justice1 and
democracy in Korea. The community is an example of Ubuntu and
Sangsaeng, as it seeks to be connected with nature and with other
members of society in creative and life-affirming ways. Modeling an
alternative way of living, the community seeks to sustain life
through a commitment to organic principles, expressed not only in
its agriculture and industry, but in every aspect of its life,
recognizing that these are predicated on a life-death cycle which
is ever regenerating. This contrasts with the neo-liberal economic
model which is fixated on continuous growth, which is death-dealing
because of its emphasis on excessive consumption, unsustainable
production and inequitable distribution.
...
Transforming Theology
We discerned together that in the past we have generally promoted
theological models that encourage a dichotomy between humanity and
creation, and hierarchies of domination between peoples, which at
their root are patriarchal. This has resulted in a faith which is
privatized, individualistic, anthropocentric, otherworldly and
dualistic. However, we acknowledged that there have also been
expressions of life-affirming theologies around the world,
including the movements we represent such as liberation, feminist,
womanist, eco, minjung, dalit, and black theologies, to name but a
few. Building on these theologies we believe that there needs to be
a new emphasis on holistic theology expressed in the
interconnectedness of life and convergence. Holistic theology so
expressed manifests a theo-praxis which is exemplified by Ubuntu
and Sangsaeng.
Such a theology should, amongst other things, speak to the
following:
- Issues of memory, shame and guilt of the past, enabling
liberation for all God's people and creation
- The denial of the dignity and sanctity of people which leads to
issues of identity and belonging
- Privatization and commodification of life and elements of life,
such as water, land, knowledge, etc.
- Reaffirmation of the lived experience of people and cultures.
...
Key themes
In our Bible studies and discussion of how we could individually
and collectively take forward these insights we identified the
following key themes and methodologies:
- Identifying - how Ubuntu and Sangsaeng are manifested in our own
contexts and around the world - suppressed, ignored and emerging
theologies in the North which express or demonstrate a commitment
to Ubuntu and Sangsaeng and which speak to their context and to the
life of the world - models of economies of sharing
- Exploring - ways through which a sustained and critical
conversation between theological institutions in the North and
South can identify and engage the death-dealing issues of Empire in
order to promote solidarity and life-affirming theologies and
praxis - creative ways for people to affirm their dignity in
solidarity with other people and creation - the concept of oikumene
as life-giving - critically the imperial dimensions of civilization
- how we can resist and overcome the intentional fragmentation of
communities and creation by Empire, drawing on Ubuntu and
Sangsaeng, enabling peoples to live in solidarity, equity and
interconnectedness
- Reclaiming - missio Dei (God's mission) and in that process move
away from language of proselytism, embracing instead a language and
practice of invitation and hospitality as expressions of
life-centred mission. - the gift of ecumenism as having a common
vision of living and working together - key theological and
doctrinal concepts in the light of Ubuntu and Sangsaeng -
indigenous methods of caring for nature
- Developing - theologies of life and creation and their
implications - knowledge sharing centres based on indigenous ideas
of knowledge sharing - a new paradigm within churches, particularly
in respect of pastoral formation and 'pulpit language', drawing on
Ubuntu and Sangsaeng - a new biblical hermeneutics opening up space
for fresh interpretation of the Bible - a new ecumenical
spirituality drawing on the spirit of Ubuntu and Sangsaeng - a
wider ecumenism, embracing civil society groups as well as people
of other faith and encouraging the contributions of young people,
recognizing their central role in life-giving change - models of
life-giving praxis in the production, consumption and distribution
of resources
- Applying - life-giving theology in the context of those who
arevictims of injustice and those who benefit from injustice -
life-giving theology as the basis for establishing local
eco-congregations
In all this we recognized the need to remain critical of
traditional cultural concepts so that in rediscovering them we
redefine them in the context and challenges of our time, that they
may be truly life-affirming and life-giving.
...
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