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Newsletter of the Education and Ecumenical Formation Team • World Council of Churches

EEF - NET 10 - April 2002

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EEF-NET is produced twice a year by the Team on Education and Ecumenical Formation of the World Council ofChurches. Contributions of articles or use of material (quoting the source) are most welcome. Editorial board:Evelyn Appiah, Nyambura Njoroge, Simon Oxley. Editor: Simon Oxley. Editorial assistant: Valerie Medri. Spanishtranslation: Suecia & Oneida Méndez. Printed by: Imprimerie Arduino. Address: Education & Ecumenical Forma-tion, World Council of Churches, P.O. Box 2100, 1211 Geneva 2, Switzerland. Tel: +41 22 791 6113Fax: +42 22 710 2463 E-mail: [email protected] or [email protected] Web: http://www.wcc-coe.org/wcc/what/education/index-e.html

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Context. It’s a word we often find ourselves using whenreflecting on our work in education and ecumenicalformation. Context shapes how and what we learn.In preparing this issue of EEF-NET, we have beenparticularly conscious of context.

First there is the context of the WCC in which theEEF team works. Like many churches, ecumenicalbodies and other organisations, we are having toconsider how we work most creatively with sharplyreduced human and financial resources. The differentstyle of EEF-NET is an attempt to work within thoselimitations. We will also only be publishing twoissues per year. We do not ask for sympathy as many ofyou are facing similar challenges. We hope to besupplementing what appears in print with other mate-rial on the web, as we are able. As far as the rest of thework of the EEF team is concerned, our planning isstill in process. We hope to be able to share our plansfor 2003-5 with you in our next issue. Even in thoseareas where we will no longer be able to run program-matic activities, we intend to remain a means ofsharing experience and knowledge.

Context is a key word for our articles and reports. Howcan faith and learning be integrated in church-relatedhigher education institutions? Where the performanceof universities is measured by the quality of academicoutput rather the quality of people, this is an impor-

tant question for institutions considering themselvesas Christian. How may religious education develop inthe schools of a post-communist Russian state? Whoand what fills the vacuum once what was impossiblebecomes possible? How can a long standing ecumeni-cal foundation respond to the current realities ofAfrica? Conflict and HIV/AIDS cannot be ignored.What is a common vision for religious educators inAsia? Religious plurality is the reality in which all edu-cation takes place. How can religious educationcontribute to good communal relations? Positiveencounters between those who believe differently donot just happen. The answers to the questions exploredby our writers may have some common elements but itis the specifics of context that give them energy andfocus. We hope they are all of interest. More thanthat, we hope that they will encourage you to look atthese issues in your own context.

Our work in the EEF team has no reality without thepartnership of those who offer experience and knowl-edge from their context. If we ever forget context,education becomes abstract and unrelated to realpeople in actual situations. Please keep us in touchwith your context.

The EEF Team

Dear Colleagues inEcumenical Learning and

Formation

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Editorial ............................................................................................................................... 3

Integrating Faith and Learning in Christian Higher Education ............................................ 5

On the Place and Role of Religious Education in Russian Schools .................................... 7

Mindolo Responds to the Challenges of Africa ................................................................. 10

From Ayia Napa, With Love .............................................................................................. 12

A Report from the Asia Religious Educators Forum ......................................................... 15

Pipitos, Mami, Pipitos ........................................................................................................ 17

Resources ......................................................................................................................... 18

News from the EEF team ................................................................................................. 19

News from the Networks ................................................................................................... 20

OIKOSNET........................................................................................................................ 22

ISSN 1606-4372

Contents

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Integrating Faith and Learningin Christian Higher Education

An extract from “On Helping One Another – Comparative Systems of Higher Education” an address given atKeimyung University, South Korea

Dr Duncan Ferguson, President of the Association of Presbyterian Colleges and Universities and Chairperson ofthe International Forum of Associations of Christian Higher Education.

2. To use the term “Christian” is clear and unambiguous,but may imply more than is present in the life of the institu-tion. Most of our institutions are quite diverse, with manyreligious traditions present as well as nonreligious mem-bers in both the faculty and among the students. In theUS, the term tends to describe those institutions whichare in the conservative tradition of the church community.But to assert that the institution is Christian is to say thatthe goals and values of the institution are truly Christian incharacter; it may be our best language.

3. Church-related is a more comfortable designation formany of our institutions in the US, in part because it claimsless. Diversity may be present, and many of our institu-tions do not want to be identified with the religious right. Atits best, this term suggests that there is a formal connec-tion with a Christian church, and that Christian principlesand values inform the life of the institution.

B. As I observe the colleges and universities in India,Korea and the US, I discover three primary types ofChristian or church-related’ institutions.

1. The first we might call pervasive. These institutionsview their educational mission as an expression of theChristian gospel. This point of view is often expressed ina formal connection with a church body, and every effortis made to place Christian theology, traditions and valuesat the center of the institution’s common life. Generally,there is in the guiding documents of the institution a clearstatement of Christian identity. Trustees are appointed,administrators selected, and faculty are recruited inaccordance with the Christian character of the institution.Students may even select the institution because they areChristian and they seek a Christian atmosphere. Academicand student life programs are developed in reference tothe Christian faith, and there are numerous opportunitiesfor spiritual nurture, worship and service.

2. A second type we might call dimensional. Theseinstitutions intentionally cultivate church relatedness, andthere is a serious attempt to shape the corporate life ofthe institution in accord with the values and convictions ofthe Christian faith. Most of the leaders of the institutionare Christian, and there is a clear statement in the litera-ture of the institution that Christian values and traditions

Against the background of looking at Christian highereducation in Korea, India and the USA,Dr Ferguson raised four questions:

How have we, in our respective traditions, described ourfoundations, our identity and our mission?

What sort of governance system do we use to manageand run our institutions?

How do we integrate our Christian values into the life ofthe institution?

How have we defined our educational goals and what formdo these goals take in the curriculum?

The first question, he suggested, has to be answeredcontextually but also with respect to a responsibility to teachand research and to serve the needs of the Christiancommunity and the public good. In answering thesecond, we must find ways of respecting and sharing powerwith the different constituencies within the university. Wemust also relate constructively with all those in the churchand society who have a vested interest in our success.

Discussion around the third and fourthquestions forms the basis of the extract:

IV. A third question, as we compare our systems of Chris-tian higher education, is how we integrate faith and learn-ing. How do we express Christian values in the day-to-day life of the institution? As the world becomes increas-ingly secular, it is important that we define ourselves andbe intentional about our identity. The values of the cultureand of the world will shape us. But if we feel that we havea distinctive point of view, one that can be of great value toour society and the world, then we must be very focused inour efforts to express this point of view in our common life.

A. One initial issue that needs attention is how we speakabout our Christian identity.

1. There are two widely used terms in the three educa-tional systems which we are comparing. The first, and themost common, is to call the institution a “Christian”university. The second is to call the institution a “church-related” university.

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are present. But these institutions are also nonsectarianand diverse, freely welcoming all who want to study andopen to hiring those who stand outside of the Christiancommunity. There is a strong dimension of Christianbeliefs and practices in the life of the institution, but theinstitution remains quite diverse.

3. A third type is often referred to as historical. Theseinstitutions reflect in their common life the values of theChristian tradition. Founded by faithful Christians, theseinstitutions are guided by the founding vision and it contin-ues to influence the life of the institution. Often, there isstill a formal connection with a church body, and referenceis made to the founding in the public documents. But theseinstitutions are essentially secular and diverse, and are guidedmore by the current values of the culture and the norms ofsecular higher education in the society.

C. There are obvious strengths and weaknesses in eachof these models. The pervasive attempts to be trulyChristian in all aspects of its common life, but also runsthe risk of being narrow and sectarian in spirit. Thedimensional has a strong Christian presence, but the “drift”in these institutions is generally towards the secular. Thehistorical has a Christian presence and represents thediverse character of contemporary life, but really is notgoverned by a strong Christian identity.

V. Our final question in comparing these three systemsof Christian higher education is how the educationalmission is expressed in light of our answers to the firstthree questions. Here, I would like to introduce fourcategories as we address this question.

A Nearly every college or university in the world woulddescribe its educational mission as in some senseinformational in character. The purpose of an educationalinstitution is to impart information, to teach students, toprovide knowledge. Most would say that they want toprovide comprehensive and up-to-date information, andwould urge faculty to be diligent in preparing their coursesso that students are well served.

1. There is of course a great variety of quality among theinstitutions in giving students this information. It dependsso much on the nature of the faculty, on the institution’sresources and the preparation of the students.

2. It also depends in part upon the stated aims of theinstitution. It may be that the college or university is quitefocused in its mission, teaching and preparing students in aparticular field, discipline or career.

3. But for all institutions, and especially Christian institu-tions, the real issue is quality and how to insure it. We doget our mandate from God to enable students to learnabout the marvellous creation in all of its many, beautifuland complex forms.

B. Many universities and especially Christian universitiesmay also describe their educational mission as vocational

in character. Here I do not mean to use the term as it isoften used in the US, as strictly training for a skilled job.Rather I use the term in the Christian sense of calling. Webelieve that every human being has a purpose in God’sdesign for the world, that everyone is tapped on the shoul-der by God and invited to participate in the on-going proc-esses of creation and the building of a just and humanesocial order.

1. We are all gifted differently and each has a differentrole to play. Christian universities have the special respon-sibility to “stir up the gifts” of the students, to help them infinding their calling, and, develop the skills required to fulfilltheir calling.

2. We also believe that there are no “throw away”students, and that we have the responsibility to treat allwho come to us as those created in the image of God.Through challenge, inspiration and discipline, we help stu-dents find their way into the purposes of God for the world.

C. This naturally leads us to a third characteristic of theeducational mission of the Christian university which is toprovide education that is transformational in character.Not all universities would describe their mission as trans-formational, but those which claim to be Christian are askedby God to be in the “people making” business. In additionto providing information and helping students toward theircareers, we also want students to become all that Godintends for them to become.

1.To say another way, we do share with the church theresponsibilities to redeem (that is, to set free) and to sanc-tify (to make holy) the students who come to us. We mustbe good stewards of the beautiful and precious young livesthat come to us. We set them free from ignorance, preju-dice and provincialism. We provide a life-giving and value-centred community which helps them to see their life andtalents as the gift of God to be used in life of service to thewill and way of God.

2. So we do more than provide information and knowl-edge, more than build skills for a successful career; wejoin with God in transforming people into what God wantsthem to be.

D. A final category that I would mention is that Christianuniversities educate with an eye on the ethical. As wemove into the 2lst century, we face problems so stagger-ing in size, so overwhelming in scope, so complex andmulti-dimensional, that we are often intimidated and over-whelmed. But, our call to be good stewards of the earth(planetary managers) is clear, and therefore we musteducate our students toward finding solutions to theseproblems. The dictum “We educate or perish” may be ourguiding motto.

1. Time does not allow an analysis of the many problemswe face, and that is not our topic for today. Our question israther how we shape the educational mission of ourinstitutions given our time and place in history and the prob-lems we face.

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Since a federal law on education was passed in 1992, itsrestrictive statements on the inadmissibility of the activi-ties of religious organisations in state schools have beeninterpreted by educational agencies as a prohibition onthe teaching of religion. As recently as a year ago, educa-tors were indicating that teaching of religious subjects instate schools in Russia was in violation of the RussianConstitution. Yet, this position has been changing rapidly.On 24 April 2001, a round-table meeting titled ‘ReligiousEducation in Russia: Problems and Prospects” was heldat the parliament of the Russian Federation. The final docu-ment produced from this meeting was considered a break-through where the importance of spiritual education inschools was concerned. Participants agreed that spiritualupbringing and religious education in Russia’s schoolsshould be given a priority status among other educationalissues. They agreed, in principle, that the secular charac-ter of Russian state (municipal) school system should notexclude education based on a religious outlook, includingthe teaching of various historical-religious systems ofknowledge.

It has become increasingly clear to many in Russian soci-ety that the failure to build a socialist system in Russiawas not due to some ideological or economic miscalcula-tion, but rather to the failures caused by an irreligious ide-ology. Based on this change of thinking, it now seemspossible that the basics of the traditional creeds and val-ues of our country (in some form) may soon be includedin the programs adopted by general education schools. Inmany respects, our future depends on our success in com-bining the idea of a pluralistic democratic state, as formu-lated in the Constitution, with the spiritual ideals and tradi-tional religious values forming the basis of the great unionof various cultures, peoples, and creeds which is Russia.Perhaps, then, this is an opportune time for the majorityRussian Orthodox Church (1) jointly with other religiousdenominations and creeds, to become an independentfull-fledged partner in education and the spiritual consoli-dation of our society.

2. Our responsibility, regardless of whether we are inIndia, Korea or the US, is to encourage and challengestudents to live public and private lives that embodypersonal convictions and to face ambiguity and injusticecourageously as they seek solutions for the problems that

will confront them, their families, their communities,nations and the world.

A fuller version of this can be found in Didache, the jour-nal of the International Forum of Associations of ChristianHigher Education, Volume 4 Number 2, July-December 2001

On the Place and Role of Religious Education inRussian Schools: Retrospection and Forecasts

Fedor Kozyrev, Centre for Religious Pedagogy

The Historical Roots:

Russia is entering a new historical epoch which is differ-ent from both the Soviet period and the long history ofCzarist Russia. Russia has lived through a long reignof state-supported atheism and the effects of this historyon society’s attitudes toward religion cannot be underesti-mated. Besides the fact that the number of religiousbelievers has sharply decreased, the recent generationshave not had the same feelings of kinship with their par-ish. When the Russian Orthodox Church stops becomingthe necessary and organic element of a way of life, it tendsto lose the widespread support of the people. Additionally,as a consequence of Russia’s Communist history, citizensare wary of any penetration of the Church into public life.This is especially true as it relates to religious education inschools. Parents are often afraid that some kind of newideological control may enter schools under the guise ofreligious education and children may once again be toldwhat is permitted and what is not. This kind of distrustnaturally leads to resistance among professional peda-gogues against the inclusion of religious education inRussia’s school programs.

Also, there have never been theological departments inRussian universities as there are in Western Europe. WithEuropean education forced on Russia by Peter the Great,seminary theology and academic science found them-selves on different levels of public life. This developmentresulted, to a considerable extent in the isolation of clergyfrom public life and the polarisation of spiritual and secu-lar principles in Russian culture. Today, despite a greatnumber of intellectuals joining the clergy, this separationis still in place in both public and clerical consciousness.In the meantime, a traditional Orthodox way of life is oftenperceived as a necessary attribute of religiosity, maybeeven as a criteria for being a believer. This attitude, how-ever, deepens secular society’s distrust of the RussianOrthodox Church while intensifying its rejection of the world,which is a strong element in Eastern Christianity.

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Hazards of Indoctrination

While it is still too early to estimate the future extent andform of religious education in Russia’s schools, there issome danger that ideology will enter schools under theguise of religious and spiritual education. The likelihoodof such a scenario is confirmed by the increasingly closeco-operation between the Ministry of Education and theMoscow Patriarchy. For example, there is a new conceptof moral upbringing and spiritual education which has beendeveloped, on the order of the Ministry of Education, bythe Orthodox Church-sponsored Pokrov Institute. Theofficial position of the Russian Orthodox Church concern-ing religious education is reflected in its recently adoptedsocial doctrine (Item 14.3) which reads, “From the Ortho-dox viewpoint, it is desirable that the whole system ofeducation be built on religious grounds and be based onChristian values”.

While expressing its respect for secular schools and itspreparedness to build relationship with such schools onthe basis of respect for the freedom of man, the Churchbelieves that "the forcing upon students of anti-religiousand anti-Christian views and the affirmation of themonopoly of the materialistic view of the world is inadmis-sible". However, this well-substantiated position does notprovide any answers as to whether or not the Church findsthe forcing upon students of Christian ideas and viewsadmissible.

A report prepared for pedagogical readings inSt. Petersburg in November 2000 by the Pokrov Institutewould imply that this is the aim of Russian pedagogy. Inthis report, an attempt was made to substantiate, on thebasis of domestic pedagogical tradition, the moral admis-sibility and social usefulness of involving students in reli-gious education regardless of their free will. The aim, notedthe report, was to promote the spiritual consolidation ofRussia and the instilling of patriotism in her students. Theauthors of the report seemed to omit, however, the issuehow this proposed indoctrination was compatible with theprinciples of the freedom of conscience, tolerance, andpluralism. According to this new concept, the basic princi-ple and objective of moral upbringing and spiritual educa-tion is the attaining or the likeness of Christ. Unfortunately,there was little in the report addressing how traditionalChristian values might be conveyed to atheists, Muslims,and Jews. Perhaps our society has not yet maturedenough to understand that the setting of such pedagogi-cal objectives, while living in a multi-denominational andmulti-religious democratic state, leads to the creation of anumber of additional problems. Also, it may not be clearlyrealised that the tactless enforcing of a system of religiousvalues on people may result in the profanation and depre-ciation of the values one is trying to transmit. This approachmay also result in the turning of religious education intothe means of indoctrinating students and forcing upon thema rigidly regulated system of an outward semblance of

values rather than becoming the means for students indeveloping their own abilities and to broaden theiroutlook.

A critical revision is also needed of both the methods andoverall principles of pre-Revolutionary religious education.Despite the fact that religious education has been in thehands of the Russian Orthodox Church for centuries, therehas been a universal explosion of ungodliness, the des-ecration of churches, and ill feeling towards the Church.Today, neither the leaders of the Church, nor religiouspedagogues, display the will to analyse old mistakes andbring the principles of spiritual education in harmony withthe realities of contemporary pluralistic society. At the sametime, our society has received too serious a lesson of scep-ticism and nihilism, and has been too much inoculatedwith European enlightenment, to accept bold religiousindoctrination. That’s why many parents, even Orthodoxbelievers, are not likely in allow their children to be indoc-trinated in school in the spirit of Orthodox patriotism in theway similar to the recent indoctrination in Marxism-Lenin-ism. At the slightest political fluctuations, or the appear-ance of the negative results of Orthodox indoctrination,we might find ourselves in the same sad condition. Thatis, in a society characterised by a totally irreligious systemof school education.

A New Way

Many people in our country find the current irreligious con-dition normal. Yet the number is growing of those whorealise that the deliberate impoverishing of the spiritualworld of a child, which inevitably results from the lack offamiliarisation with religion, can never be the means ofprotecting the child’s freedom of conscience because itmeans the violation of another fundamental right of a childto receive education. It will be a great loss for Russia’schildren if either the path of indoctrination or an irreligiousschool education is pursued. In the former case, whiletrying to preserve the national identity and the consolida-tion of our society, we potentially lose democratic princi-ples and freedoms. In the latter case, while trying topreserve freedoms, we lose all connection with ournational spiritual tradition and along with it, the ability tounderstand the spiritual identities, cultures, and historiclegacies of other peoples. Such are the extremes.I believe that the best path lies somewhere in the middle.

In whatever way the organisation of religious education inRussian schools is developed, its future depends onwhether it will become truly professional or subservient tosome political cause. These realities are already under-stood by many teachers, priests, and religious believersof various denominations and creeds. A movement ofpedagogues and believers whose motto is “Spiritualitywithout Indoctrination” has already appeared inSt. Petersburg. This initiative brings together teachers ofhumanities and methodologists from the city’s leading

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universities and high schools together with priests, etc.Their tasks include exchanging professional experiences,enhancing the qualifications of teachers, and fostering jointefforts in methodological research as it relates to religiouspedagogy. Additionally, their work includes promoting andintroducing various programs of religious education inschools that may maximise student’s knowledge of theworld of religion and their national spiritual tradition with-out infringing on their fundamental rights and freedoms.

The participants of the movement believe that the alter-native to indoctrination is not the absence of religious edu-cation in schools, but, rather, the consistent and well-con-sidered introduction of it. They also clearly understand thatan attempt to pass religious education in school into thehands of the Russian Orthodox Church will not cause anyreconciliation. In fact, it may have the opposite effect ofaggravating the differences between secular and spiritualsystems of education which have historically formed inour country and this is already happening in some places.This situation is likely to remain until the Church begins torealise that there is a difference between educational andmissionary purposes.

A Unique Russian Pedagogy:

Russia needs to develop its own domestic school of reli-gious pedagogy, which, while coordinating its activities withclergy, should remain consistently secular. On the onehand, we must use the experience of religious educationaccumulated by secular schools in democratic countries.On the other hand, we must rely on our country’s ownpedagogical and spiritual resources, i.e. correlatingforeign experiences with the historical, cultural andreligious peculiarities of Russia and attaining cooperationbetween traditional denominations and creeds.

The mechanical following of Western pedagogical mod-els and approaches would only be likely to aggravate thesituation now existing in our national spiritual life. In GreatBritain, for example, young school students attending thesame class are taught six different religions. This systemworks in Britain because those children naturally belongto different, and rarely interacting, subcultures. Britishteachers believe that, for a little child to be able to love hisor her strange next-door neighbour, the understanding,even minimal, of that neighbour’s religion is essential. InRussia, this approach is not yet appropriate. So, whilecreating our own system of religious education, we mustpursue other more urgent issues, such as the reconcilia-tion of generations and learning to overcome the rupturein our national spiritual tradition by helping the young tounderstand where their forefathers were right and wherethey were wrong.

We have fallen much behind Western countries wheresecular religious pedagogy is concerned. Yet this tempo-rary backwardness is no reason for us to forsake our ownbeliefs and the search for our own way. It is important that

we choose a model of religious education that can beadjusted to the religious and legal situations now existingin our country while still meeting the needs of our society.Since much of Russia remains Orthodox Christian, andbecause Christian Orthodoxy is Russia’s ethnological core,this fact must be reflected in the programs of religiouseducation. Religious education may never be quiteabstract, i.e. separated from historically formed featuresof certain traditions. And there is no need to try and achievethe “equality” of religions. Of course, no child should bedeprived of a chance to get acquainted with religioustraditions other than his or her own and should neverreceive a distorted or partial view of those other traditions.We must also make sure that students belonging toreligious minorities can receive religious education basedon their own traditions. Taking Russia’s historic experienceinto account, school programs should also pay attentionto atheistic views. There is nothing wrong with having ourchildren receive impartial knowledge of the ideas of irreli-gious Humanism and Communism.

Indeed, the future of religious education in Russia willlargely depend, not just on how school programs are com-posed, although that is important, but also on what ideasand values this education will be built on. The most impor-tant objective of a scientifically developed system of reli-gious pedagogy must be the formulation of the main ideas,purposes, and principles of such education. We must de-termine our position, declare our priorities, and decide whatvalues we will rely upon when building a new civic society.These priorities should include the creative developmentof each person to his or her fullest potential, the reinforce-ment of our national and religious self-identification, andan ability to remain true to our traditions. The question wemust ask (and answer) is whether the exploitation of reli-gious feelings toward political and social ends is permis-sible and, if yes, to what extent? This exercise includes aclear evaluation of the phenomenon of indoctrination. If,while answering the above questions, the public andprofessional pedagogues become divided and unable tofind common ground, then, in accordance with the essenceof pluralism, several pedagogical schools and trends mustbe developed. In such matters, there is no place for forci-ble unification.

(1) Approximately 60-65% of those in Russia identify them-selves as Orthodox Christians Pravoslavnaya MissiyaSegodnya, St.Petersburg, 1999). Some foreign sources esti-mate the number of Orthodox Christians in Russia to be some-what lower at 45% (according to The Eastern Christian

Churches by Ronald G. Roberson of Chicago University). Wecan, in any case, say with some assurance that about half ofthe population of Russia identifies with the Russian OrthodoxChurch.

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Since inception in 1958, Mindolo Ecumenical Foundationhas continued to contribute to the development of thecontinent through its training programmes.

Some of the programmes that have made Mindolorelevant to the challenges of Africa are the Women’s Lead-ership, Youth Leadership, Ecumenical Leadership Devel-opment Programme, Early Childhood Development andEducation Trainer’s Course (formerly Preschool Teach-ers and Trainers Course) and the Community Develop-ment Programme.

Mindolo responds to the challenges of AfricaBy Cris Akufuna

In line with its vision, to develop, train and promote bothlay and ordained church leadership in the spirit ofecumenism to meet the challenges facing the church inAfrica, Mindolo has reviewed its position in relationship tothe changing scenario on the continent.

At the threshold of the new millennium, the church inAfrica was challenged to address the bloodletting anddeaths in many parts of our continent, which were causedmainly by wars, civil strife and the scourge of HIV/AIDS.

The 2002 course content of the Peace Building andConflict Transformation programme puts it more aptly inits introduction:

The last century witnessed an escalation in the number ofpeople directly impacted by violent methods and mecha-nisms of resolving conflicts. One of the most disturbingfeatures of contemporary violent conflict is that the major-ity of deaths and injured are no longer soldiers, but ordi-nary people. Even during moments of calm, systemicviolence continues.

To this end, the Board, (management) and staff of MindoloEcumenical Foundation (MEF) have since the early 90’sreflected on how MEF ought to be an integral part of proc-esses that address the disturbing trends and patterns ofviolent conflict in Africa. At the Board meeting of May 1998,a decision was made to introduce a nine-monthprogramme in Peace-building and Conflict Transforma-tion (PBCT). It was envisioned that graduates of PBCTwould be committed and reflective practitioners equippedwith the knowledge, skills and attitudes to enhance a cul-ture of peace in their own communities and countries and,indeed, in the whole continent.

At the time that this decision was made, there wasn’t anyinstitution in the sub-region that was offering the course.Of course there were a number of degree and certificateprogrammes in the field outside the continent. This meantthat most people in Africa interested in getting advanced

training in peace building were being trained off the conti-nent.

Mindolo decision was therefore timely. The PBCTprogramme at Mindolo is unique in many ways, butperhaps most important is the observation in the 2002Course Content:

We believe that peace education rooted in the Africanexperience, and undertaken in the context of the conflicts,provides more solid analysis and reflective action in thepursuit of a culture of peace. Above all, Africa needs toevolve her own models, approaches, processes andframeworks that are culturally sensitive and historicallyminded. Africans themselves can best undertake this task.

In addition, MEF’s experience has shown that most of thepeople committed to peace-building and non-violentsocial-change work in Africa either do not have qualifica-tions for degree programmes in Conflict Studies or areunable to get away from their work for long periods. Thenine-month diploma and three-month certificate courses,therefore respond to a real need of sharpening the knowl-edge and skills of a vast number of committed practition-ers through a rigorous academic programme of limitedresidence.

In a nutshell, the mission of the Peace-building andConflict Transformation Programme is two-fold:

1. To strengthen a Pan-African culture of justice andpeace through supporting people, initiatives, organi-zations and religious institutions in evolving just rela-tionships and egalitarian system;

2. To enhance historically minded and culturallysensitive theory and practice of peace-building andconflict transformation that responds to contemporarychallenges.

Apart from the diploma and certificate courses, MEF alsohosts the Africa Peace building Institute (API), in partner-ship with the Eastern Mennonite University in the UnitedStates of America, and the Mennonite Central Commit-tee. API is offered annually during February and Marchand brings together over 20 peace-builders from thecontinent.

Each year, on the anniversary of the death of former UnitedNations Secretary General, Dag Hammarskjoeld, MEFalso hosts the Dag Hammarskjoeld memorial seminar,which is funded by the United Nations and the govern-ment of Sweden. About 100 participants are invited from Zam-

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training. Most of these children are a result of the HIV/AIDS scourge. Children, like all other human beings haverights and must therefore be active participants in theirown lives.

Realising that children especially those who remaindeprived of social and economic provisions due to theglobal HIV/AIDS pandemic need special protectionbecause they are vulnerable, the Board of MEF mandatedmanagement and staff to run a three-month certificatecourse in Specialised Care of Orphans and VulnerableChildren beginning this academic year.

The course is based on the fundamental principles of theConvention on the Rights of the Child with a focus onthe specialized needs of orphans and vulnerable children.The course is planned to provide participants with boththeoretical and practical knowledge and the skills neededto meet the child’s holistic requirements for healthy devel-opment and growth. Participants are further prepared todevelop a strategic framework to help shape an effective,collaborative response to the impact of HIV/AIDS onchildren and families.

In addition to the certificate course, MEF will next year runa one year Diploma Course whose objectives are:

bian churches, NGO’s, government and the United Nationsto discuss peace-building issues with international speakers.

On another front, MEF is addressing the plight of Orphansand Vulnerable Children (OVC) on the continent through

1. Strengthening the capacity of extended families to copewith their problems as a result of the impact of HIV/AIDS

2. Mobilising and strengthening community basedresponses towards the effect of the HIV/AIDS epidemic

3. Strengthening the capacity of children and youngpeople to meet their own needs

4. Advocating for governments to protect the mostvulnerable children and provide essential services toreduce the effects of HIV/AIDS

5. Creating an enabling environment for affected childrenand families (adopted from children on the brink 2002)

6. Providing of a multiplier effect through training of train-ers to extend knowledge to professionals working orintending to work in OVC programmes

7. Creating hope and faith in a spiritual atmosphere.

Given its rich social change history, Mindolo EcumenicalFoundation’s ultimate goal is to become a leading studycenter for Conflict Studies and Peace Building, and helprestore the rights of the child, especially orphans andvulnerable children. The World Council of Churchesand the United Nations system in Zambia have also iden-tified Mindolo as a potential empowerment service-provider in tune with the spirit of NEPAD.

" Give people fish, they eat for a day.Teach them to fish, they eat for life."

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A personal account by Usha Jesudasan of the Consultation “Education in Religion for Community: How can

Religious Education contribute to good communal relations?” held in Cyprus, November/December 2001

FROM AYIA NAPA, WITH LOVE

Right throughout history, the most sanctified form ofmurder has been killing the enemies of one’s God. It iswithin the framework of religion that man kills man, thatbrother kills brother the most. Men and women werewilling to kill or be killed in the name of God and Religion.

The last decade brought to end an extraordinarily violentcentury. Almost every part of the world was affected bywar and destruction. Landscapes and life changed for everfor those in these places. Being silent, helpless witnessesto the carnage and destruction caused by war and mind-less violence, good people in pluralistic societies aroundthe world have been challenged to think of new ways ofbuilding a community based on understanding and respectfor the “other”. From seeing “the stranger”, and “theother,”as someone to be feared, distrusted and wiped out, tomoving to a place where they could be seen instead as“brother”, “ sister”, or “friend”.

People gathered together in many places to reflect on thesechallenges.

Ayia Napa, in Cyprus, to discuss creative ways in whichthe teaching of religion or religious education couldpromote harmony in the community.

It was November. The sky was black. A strong wind blewthrough the courtyard of the old monastery. Dark cloudsrolled around, crashing into each other making deep noisesin the sky. Big, heavy raindrops fell onto the stone-cobbled road, then gushed away in small streams makingmusic of their own. It was cold, windy and wet, but pushthe heavy Cedar wood door open and warmth flowed out.

Round a table laden with bread and olives, sat a motleygroup of people. A tall Jewish rabbi, two Buddhist monks,a couple of young Muslim men, and Christians of differentraces and denominations. These people were pilgrimsand seekers, looking for healing, inspiration and redirec-tion. Like pilgrims everywhere they were open to risks,uncertainties and loose ends. They knew that the ‘right’answers would not come neatly sown up, but were willingto explore, to search, to ask difficult questions and facenew challenges. There was a sense of expectancy andhope within each person.

The first evening, Simon gave us the gift of a leaf - a thick,glossy leaf and told us the story of how he had planted atree when he was a little boy. Although he had plantedit and cared for it a little while, the tree was not his, itbelonged to everyone who saw it. It also belonged to thebirds who made their homes in it. And the insects wholived in it. And to the Earth on which it stood.

The tree had thousands of leaves on it. It needed theleaves. The leaves made food, enabled the tree to growand gave the tree beauty. The leaves did their jobs andthen died. Although the tree needed the leaves, it did notneed every leaf. Some stayed on the tree, matured,ripened, and then gently drifted down and died. Some wereblown away by the wind, some were plucked while stillyoung. Some never even opened. The leaves came andwent every year, but the tree remains.

Using the tree as a metaphor, we reflected on our ownfaith traditions.

Whom do we draw life from?

To whom do we give life?

For the next few days between steaming, hot cups ofcoffee and warm cinnamon biscuits we discussed waysof connecting to others from different faith traditions. Ofthe need to build bridges among people who are fright-

How do we relate to each other and develop asense of community?

How do we help people relate positively to differ-ences?

How do we make a distinction between faith andlife?

How do we overcome feelings of intense aliena-tion?

How do we share pain?

And help each other heal?

How do we help each other accept, relate to, andincorporate modernity in our lives?

How do we relate to inherited attitudes, prejudices,ignorance and boundaries?

These are spiritual questions asked by millions as we sharethe same fears and insecurities. They are questions aboutour shared humanity. They are also about acceptanceand understanding differences.

A group of people working in different parts of the worldbuilding bridges between communities came togetherunder the auspices of the World Council of Churches at

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ened, fragmented and alienated from one another. Thereare no easily readable blue prints for how to connect. Sohow do we go about this difficult task? Christy from NewYork shared a story with the group.

Cold, wet rain pushed the young girl inside the coffee shop.She huddled in the corner feeling no warmth in this strangeplace. The face in front of her seemed stranger still. Dark,weary eyes peered over heavy gold- rimmed glasses.

Suddenly the girl heard a familiar tinkle. She looked upand saw a charm bracelet around the stranger’s wrists.The tinkling made her smile and look into the stranger’seyes. “ My mother has one just like this,” she said. Theolder woman extended her arm and the girl played withthe charms like she had done many times when she wassmall. With that first smile, the stranger was no longer astranger.

Where are you from?

What are you doing here?

Would you like some coffee?

The lady was Jewish, the girl, Christian. They came fromworlds and generations apart.

Time, which a little while earlier had dragged by for both ofthem, now flew by as they got to know each other andfound in the other, a friend.

Eventually they both went out. It was still cold and wetoutside, but because they carried a part of each otherwithin them they felt warm and happy.

Heart speaks to heart, deep calls to deep, the God in “me”speaks to God in the “other”.

As the days went on, it became evident that to heal thedivisions of our world, we need to understand and respectthe other as a human being who also has rights to justice,opportunities and equality. This is not easy especially insocieties where different cultures meet, or where there areminority groups. Therefore learning to accept each other,giving the ‘other’ a chance to also grow and be themselvesneeded to be a starting point. Eboo Patel shared anancient story with us.

A group of people were rebuilding the ruined Kabah, a

holy shrine. The men were of different tribal origins andwere committed to restoring the sacred place. They worked

hard and with goodwill until it came to the last stone. Thenthere was a problem. Who was going to lay the last stone?

To which tribe would that honour be given?

The arguments lasted days. One day the men saw

Mohammed passing by. They called him to settle theirdispute.

“ Good teacher, tell us which of us should place the laststone? “

Mohammed thought for a while, and then said, “ Bring ablanket and place the stone on it. Then each of you holda piece of the blanket and together carry it and put thelast stone in place. This way you will all share in theexperience.”

The sharing of stories is an important way of connectingpeople across cultures, faith traditions and time. Storiesallow us to see a light at the end of the tunnel. Sometimeswe look at the beauty of the clothes the stranger is wear-ing, or the intricate jewelry, or the hairstyle, but we ignorethe person. It is as if the person did not exist. The “other”too feels pain, cries, laughs, is confused, gets angry. Insharing his/ her story, we discover the wider tapestry ofour shared humanity. Inextricably intertwined with thesharing of our stories is the whole issue of vulnerability.Most of us remain close to our brokenness, sealing offwounds, disguising pain, not allowing anyone near us. Yetit is when we have known pain and share it that webecome instruments of nourishment and hope to others.

In Nicosia, we spent some time at the border betweenthe Greek and Turkish parts of Cyprus.

A grey wall five metres high, and gruesome barbed wireseparated the two sides. On the Greek side, a smallshelter and a tall dead tree drew our attention. The treewas covered in tattered yellow ribbons which flew sadly inthe wind. Around the tree stood several old womendressed in black, carrying large photographs of men.These were husbands, sons, brothers, friends who haddisappeared during the war with Turkey in 1974. No oneknew whether they were dead or alive. Many of the womenbelieved that their men were still alive on the other side.For more than two and a half decades the women hadkept up a sad vigil at the border. Dressed in black, theygathered around the tree every day, no matter whatthe weather. This was their way of telling the world thatthey existed. All they wanted was to know for certain iftheir husbands were dead or alive.

On this day, it poured with rain. Their deeply wrinkled faceswere wet -was it the rain or tears that flowed ceaselessly?Despair produced endurance. There was hope against allodds. The women shared their stories of pain and grief,anger, fear and hope. They were no longer ‘women’ tous. They had names and stories to share - Maria,Stephana, Ariane, Dianne. They showed us more pic-tures, wedding albums, pictures of christenings and otherfamily occasions. We became one. We shared their grief,we prayed together, hugged each other, promised toremember each other in our prayers and left.

Such encounters seriously challenge us to find ways ofreconciliation, of living in peace, of rebuilding our lives.They enable us to discover new facets to our character -strengths, weaknesses, newer levels of compassion,understanding and hope. New perspectives unfold, andwith them a new sense of purpose and meaning. Discov-ering our shared humanity is a long-haul task.

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The Eco Village is the brainchild of Marios.

Marios was a teenage Greek Cypriot during the Cypriot -Turkish war. He grew up antagonistic to the Turks. Aslong as they stayed on THAT side of the wall, all was fine.The animosity festered. Everything that went wrong wasblamed on the Turks.

Marios went to America to study. One day, a bad tooth-ache sent him to a dentist. While under the drill, thedentist made pleasant small talk with him. “ Where do youcome from? “ he said, recognizing that Marios was aforeigner.

“ I’m Greek, from Cyprus,” he said.

“ I’m from Cyprus too, but I’m Turkish,” said the dentist.

“Oh, no! “ thought Marios,” What am I going to do?”

It wasn’t all that bad really. The dentist though a Turk waspleasant enough, and cared for Marios gently.

Late that evening, Marios and the young Turkish dentistshared a cup of coffee together. It was a good evening,they enjoyed each other’s company and discovered manythings in common. One was a great love for their country.They realized sadly that they could never have done this- share a cup of coffee together and become friends, athome in Cyprus. There were too many prejudices andrestrictions made by their own societies.

This evening was a turning point for Marios. He decidedto return to Cyprus and begin a Peace Centre for youngpeople. He brought young people from both sides andgave them an opportunity to get to know one anotherand work together on various ecological projects. Thuswas established the Eco Peace Village.

Isolation, being separate, alienation from one’s neighboursleads to fear, suspicion, violence and disintegration.Getting together, learning about each other’s ways andculture, learning to respect each other’s faith traditions,working together for a common cause that is much biggerthan petty bickering leads to a new awareness that takesus from looking at the “other” as a “stranger” to “ brotherand sister”. These are ways in which people all over theworld are rebuilding broken communities. Often, a chanceencounter transforms, disturbs our lives and propels ustowards taking risks. Trusting the other, allowing ourselvesto be vulnerable to the stranger, who is actually our brotheror sister takes us on a path towards reconciliation andnew life.

Early mornings at Ayia Napa were special. The sky wasstill black, and the rain beat down furiously. The dampand the cold outside allowed us to gather towards eachother’s warmth. These were times of getting to know eachother over cups of coffee, walking along the cloistercorridors, quietly reflecting , enjoying the richness ofeach other’s faith traditions, and sharing pain.

Tall and proudly elegant, Sebastian from the Sudan toldus of terrible family tragedies, of murder, of devastation.Sahr from Sierra Leone had similar stories to share. Onemorning, Rabbi Jeremy came to us, his face wrenchedwith agony as he told us of the bomb blast in Jerusalem.There were fears for his children, his friends and those heministered to. It seemed that time stood still in silence. Atthe morning devotions, he sat with his head bowed. Thecream coloured prayer shawl over his head partly hid hispale face drawn with grief. His lips quietly murmured ageold prayers. Across the room Viola from Palestine,usually sparkling with life and energy sat equally dazedand in pain. The face of the enemy is also the face of abrother and sister.

In learning from great faith traditions, our own understand-ing of God was enlarged, not diminished. Our Buddhistfriends brought to us the art of mindfully meditating onrelationships, of savouring the present all around us. OurMuslim friends taught us the art of self discipline duringthe month of Ramadan. They shared too the agony of afaith condemned by many at this point in time.

Melody, from Canada, brought the uniqueness of theTalking Circle from the First Nation tradition and taught ushow to listen to each other and showed us how to shareour souls.

The rain beat down mercilessly on the last evening. Theday was long and everyone was cold and tired. We hadcome together to discuss whether the teaching of religiouseducation would promote harmony and good relationshipswithin the community, and how best to implement this. Wediscussed earnestly and sometimes fell out with each otherwhen our own opinions were not taken seriously. The moodwas tense and fragmented -thoughts moved on to tickets,departure times and heavy suitcases.

At this point, Melody took out a small grey stone from herpocket and held it in her hands. It lay safe and comfort-able in her palm. Whoever held the stone had the right tospeak, straight from his/her heart. The others wouldlisten. She stroked it and warmed it and passed it on toher neighbour. It was strange having a smooth stone inone’s hands. At first it felt uncomfortable. But withinmoments the stone began to work its magic. As the stonewent round, each person shared what was closest to theirheart. We heard stories of loss, disappointment, hope, ofheavy burdens, guilt, disillusionment, discovery of newstrengths and joy. Tears flowed freely. A box of tissueswent round happily. Hands clasped, arms hugged, closedhearts were unlocked and souls became one. It no longermattered that we came from different faith traditions, fromdifferent cultures, and different races. We were one.

We came to the monastery at Ayia Napa as pilgrims andseekers. Each on a separate journey. Carrying our ownheavy baggage. At Ayia Napa we learnt how to traveltogether and carry each other’s bags. How to nourish eachother on our journey, how to share laughter and hope and

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We are thirty women and men, Christian religious educa-tors from thirty countries of Asia with varied experiencesderived from our engagement in the life of local parishes,church institutions, theological seminaries church-relatedschools.

We have come to affirm our common calling as religiouseducators to share our stories of life and work, our hopesand dreams; explore new ways of teaching and learning;to make connections, build community and draw inspira-tion from each other.

We have come offering our gifts music, poetry, art, liturgy,writing, teaching, facilitating, documenting, reporting - skillsdeveloped through years of extensive work amongchildren, young people, women and men, school direc-tors, college presidents, church leaders, Dalits, Tamils,Maori, Aborigines, indigenous peoples in Burma, Thailand,Taiwan, and the Philippines. We affirmed and celebratedour common ‘spirituality for life’ through sharing our jour-neys, our struggles and life-stories. Listening to each one,

A Report from the AsiaReligious Educators ForumInaugural meeting, October 2001 in Chiang Mai, Thailand

how to heal. We went away from Ayia Napa with a pieceof each other’s souls within us, and the reminder that thefamily of God is truly worldwide, not just located in ourown neighbourhood as we sometimes imagine.

We are still pilgrims and seekers, and we are moving on -in mission, in service, in love. Seeking to be “an isle in thesea, a hill on the shore, a star in the darkness and a staffto the weak” for the One who holds all of us in his hands.

we realised that each one of us is a story even as we havea common story to share with others. Each story remindsus of our context, which in turn shapes our passion andcompassion through the ministry of religious education.

As we explored our common journey as educators, weaffirmed that it would be helpful to clarify a vision ofeducation. Our shared hope is to emerge as a movementof people, a movement of educators sharing a new vision,founded on ecumenical spirituality inspired by Jesus Christ,the greatest teacher.

Part of our common story is the unique context of Asiawith its diversity of peoples, cultures, languages andreligions; realities of poverty, injustice, powerlessness andmarginalisation of many; problems resulting fromfundamentalism, ethnic and religious rivalries, power andthe arms race.

We live in a world that is becoming more integrated into auniform hegemonic system controlled by imperial powersand principalities, which put the economy, the military the

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life for all and promises life abundant. It is life that

cannot be destroyed.

• Asian peoples have wisdom for life. The Christian faith

can be strengthened in Asia by popular historic

religious traditions. In plural contexts, it is important to

use shared elements in the culture, e.g. concepts of

neighbourhood and community, festivals such as

harvest or the festival of lights. Shared symbols and

meanings are drawn from shared culture and from the

life and work of the people in a community. Sometimes

a shared culture precedes religious differences and

provides a shared ground (origin, derivation, location,

or place).

Education is about wisdom for life, where people are thesubjects of experience. To do Christian education is to beradically critical, to resist any modernistic approach thatcontrols not only people, but also time and space. To doChristian education is to challenge the forces of death, forpeople to experience the liberating aspect of educationand find a world that is filled with beauty and joy, love andcompassion.

Education is about addressing historical injustice, redeem-ing activity and concern for justice for all creation. It giveschildren and youth life and liberation from the power ofdeath. It takes into account intergenerational needs,people and not books as the ‘textbooks’ and that our storyis formed in community.

Education values sound praxis, contextual theologicaldevelopment and rich spirituality. It encourages the reali-sation of self and the realisation of the reign or ‘kingdom’of God. It inspires courage, persistence, faithfulness anda willingness to walk and work alongside the other asessential elements. It suggests that religion is aboutpaying attention to God, the sacred, self, other andcreation and that fundamental to the teaching-learningprocess are the desires to change power to pathos and tomake experiential ‘the Word: I am with you’.

A main concern for Christian education is how to putJesus Christ in the centre of life. An important task in edu-cation is to enable those with whom we work to find theirname for and understanding of their God and what theyhold as sacred. This implies revisiting, reclaiming, andrestoring cultural, social and moral heritage. Liturgical lifeis the context and content for religious education. Wor-ship is not simply a ritual but a ‘living together experience’.

In recent years, there has been a paradigm shift in theo-logical education. There is a movement from dogma tolife, which has found expression in many forms-fieldeducation, immersion, community research, community *

whole spectrum of science and technology as integral partsof a global industrial civilisation. It is based on limitlesscompetition, breaking all legal limits and respectingno one, which results in further divisions and conflictsamong peoples and nations. It renders nation states asinadequate instruments for political governance andnational sovereignty. Indeed, no stone is left untouchedby this complex and amorphous enemy: globalisation.

We recognise the enormous problems brought about byglobalisation; and that many people have preconceivedideas about the ‘otherness’ of large sectors in society,which adds more pain to existing differences. This callsfor greater responsibilities in ways that include healing andreconciliation.

In such a context, we struggle to retell our common FaithStory of God’s will for ‘fullness of life for all’ as shown inthe life and ministry of our model teacher, Jesus Christ.We realise that this involves the dismantling of colonialinfluences in our thinking, our methods, our ways of doingeducation, especially education in religion.

We celebrate and affirm our struggles:

• for genuine contextual and cross-cultural education,

• for creative and participatory learning and teaching,

• for more meaningful inter-faith and gender inclusive

collaboration,

• for dialogue,

• for peace and reconciliation

• for unity in diversity,

• for the transformation of individuals, churches

and societies.

We believe that life is not an object of mathematicalcomputation, scientific exploration or genetic manipulation.But the global industrial civilisation has masterminded themost effective means of destroying life through nuclearand biochemical warfare.

If we affirm life. We affirm that life is sovereign. When lifeis sovereign, then we affirm that God is sovereign.

The crisis of Christian education is that churches are notcapable of responding to the challenges of globalisation.But, when we begin to talk about life, we are alreadyresponding to globalisation.

• The Bible itself can be a book of power for life. It speaks

about the Word of Life. It speaks about Jesus Christ

as the Life of the World. It speaks about the fullness of

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projects-programs and activities that allow for deeperengagement in the realities surrounding people’s lives.

The family is the basic unit for Christian education. It isthe task of the church to enable families to take up thisresponsibility. They recognise that the shape of the familyhas radically changed in recent years and ask: ‘What con-stitutes family today and what shape does enabling needto take?’ Sunday school classes need review. Should agecategories be used? How can interaction betweengenerations be encouraged and enabled? How can churchmembers learn from each other? What is our vision ofeducation and what constitutes and shapes that vision?

We have come to realise that a truly ecumenical vision ofthe whole world as God’s household should guide our workand passion of education in religion. This calls for a neworientation:

Pluralism towards Difference, Otherness or Plurality

We need to guard against too exclusivist and too inclusiviststances. which can actually mean religious arrogance orimperialism to others. We can model a pluralist approach,which is committed to one’s own faith commitment butopen to learning from and with those of other faithcommitments.

From Christian Education to Religious Education

As Christian educators, we need to continue education inthe ‘first language’ of our Christian faith. But as AsianChristian educators, we also need to move on to the‘second language' of religious education - which is thelanguage' of conversation and dialogue with other Asianreligions.

From Traditional Mission Orientation to Contemporary

Mission Perspectives

Since we are Christians mission is at the heart of our lifeand work as educators. However, we need to move fromthe goal of conversion (i.e. proselytism) to healing andreconciliation, from the need to become the majority tobeing content with being the minority (e.g. salt, yeast andmustard seed) and from being caught up with doctrinalissues to being concerned about deep spiritual concerns.

We are conscious that we, Asian Christian educators, arejust a few of the many religious educators in Asia. Ourhope is that we can begin to reach out to other Asian reli-gious educators at local, national and regional levels, andwork in partnership for the promotion of the ‘fullness of lifefor all’ through an ecumenical religious education for life.

We have pledged to continue our networking, exchange,and sharing even after this first AREF and we lookforward to AREF in 2003.

PIPITOS, MAMI, PIPITOS!!The story I am about to share took place in Managua,Nicaragua, in December of 1985, when my oldest daugh-ter was one and a half years old.

I was watching the news one day while holding mydaughter on my lap when appeared on the screen thebloodied corpses of two small children just a bit older thanmy daughter. They had been killed in an attack of Contrasoldiers* to a small town North of Nicaragua.

When my daughter saw the children she exclaimed“Pipitos, Mami, Pipitos”!! (In Nicaragua, “Pipito” means“little friend, little playmate”).

I answered, holding back my tears with difficulty: “Yes, honey,Pipitos”; and I grieved because I could not tell her that thosePipitos were dead and she would never be able to play withthem. I could not explain to her that there was an unjust warbeing fought in our country and that there were many inno-cent children, young people and adults being killed.

Then I thought: “My daughter did not ask: Are they on ourside or the other? Are they Communist or are theyCapitalist? Are they Christian or non-Christian? She called

them Pipitos because that is what they were for her: Chil-dren she could become friends with, children she could love”.

In the context in which we live, and especially after the eventsin New York, Washington and Afghanistan during the lastfew months; it seems necessary to learn to see the worldfrom the viewpoint of a child. We need to learn to see otherhuman beings as part of the human race, regardless of theirnationality, religious beliefs, political affiliation, economic sta-tus and other characteristics that have for a long time set usapart. It seems important to learn to see the image of Godreflected on every person even if their skin colour, vestment,language or the names they call God, are different from ours.

In order for real ecumenical learning to take place, it maybe necessary to learn to act as if people of all nations andreligions, regardless of whatever actions they may haveor have not committed, are our “pipitos”.

“Truly I say to you, unless you are converted and becomelike children, you shall not enter the kingdom of heaven”.

* The Contra army, largely supported by the US government, fought for7 years to oust the revolutionary Sandinista Government.

18



RESOURCESLearning and Teaching

The International Bureau of Education, part of UNESCO,has published a series of booklets, the Educational

Practices Series, which can be downloaded from the webor obtained free in printed form – addresses below. Eachbooklet contains 10-12 universal principles which areexplained in plain language.

Those involved in church-related schools, Christiannurture in the local congregation and family education mayfind these valuable. Some of the principles described applyequally to all ages of learners.

To give an example, let us look at one of the booklets.How Children Learn, Educational Practices Series – 7.

There are twelve principles outlined. Each of these isdescribed in terms of the research that supports it and theimplications for the classroom. We can list the principlesusing the wording of the booklet:

1 Learning requires the active, constructive involvementof the learner.

2 Learning is primarily a social activity and participationin the social life of the school is central for learning tooccur.

3 People learn best when they participate in activitiesthat are perceived to be useful in real life and cultur-ally relevant.

4 New knowledge is constructed on the basis of what isalready understood and believed.

5 People learn by employing effective and flexiblestrategies that help them understand, reason, memo-rize and solve problems.

6 Learners must know how to plan and monitor theirlearning, how to set their own learning goals and howto correct errors.

7 Sometimes prior knowledge can stand in the way oflearning something new. Students must learn how tosolve internal inconsistencies and restructure existingconceptions where necessary.

8 Learning is better when material is organised aroundgeneral principles and explanations, rather than whenit is based on the memorization of isolated facts andprocedures.

9 Learning becomes more meaningful when the lessonsare applied to real life situations.

10 Learning is a complex cognitive activity that cannot berushed. It requires considerable time and periods ofpractice to start building expertise in an area.

11 Children learn best when their individual differencesare taken into consideration.

12 Learning is critically influenced by learner motivation.Teachers can help students become more motivatedlearners by their behaviour and the statements theymake.

Although this booklet is based on serious research, youdo not have to be an expert to read it and apply what youlearn from it. Alter the occasional word and these princi-ples sound relevant to adult learners as well as childrenand to informal learning as well as formal education. Theprinciples could be used to help us reflect on our practiceby looking at how far we actually employ them in the teach-ing-learning situation. They could be used to help usreflect on our understanding of the teaching-learning proc-ess by reflecting together which principles we wouldaffirm, which we would want to rewrite, which we wouldomit and what else we might want to add.

Other booklets in the series which readers of EFF-NET

could find helpful are Teaching, Parents and Learning,

Effective Educational Practices, Tutoring and Preventing

Behaviour Problems: what works.

The booklets can be downloaded from: http://www.ibe.unesco.org/International/Publications/EducationalPractices/prachome.htm

Or in print form from:

Publications Unit, IBE, P.O. Box 199, 1211 Geneva 20,Switzerland.

Religious Education

Towards Religious Competence. Diversity as a challenge

for education in Europe, edited by Hans-Günter Heimbrock,Christoph Th. Scheilke, Peter Schreiner,

Schriften aus dem Comenius-Institut, Vol .3, LIT-Verlag,Münster 2001, 291 p. 25,90 Euro

Scholars around Europe reflect on the changing role ofreligious education in a time of growing pluralism inEurope and across the world. The various contributionsfrom different European countries (England and Wales,Germany, the Netherlands, and Norway) focus on the de-bate about the existing multicultural and multi-religious situ-ation. Difference and diversity, especially of religion, is seenas a challenge for education in Europe. The chaptersmention trends and common challenges for religiouseducation. As a key term of religious education „religiouscompetence“ is introduced. It includes the ability to dealwith religious pluralism and differences in a constructiveway. It is argued that contextual religious education facili-tates a new religious competence.

19



News

from the

EEF team:

January-April 2002

The rhythm of the WCC year means that we face two tasksin the first few months. First , we have to write reports onthe previous year’s work. Second, we have to prepareplans to be shared with the WCC Round Table in April.This year we worked on our plans for activities in the 2003-5 period, in other words, through to the next WCC Assem-bly. In doing this exercise, we have to work within themandate of the team, the priorities set by CentralCommittee and the advice given by the Commission onEducation and Ecumenical Formation. Even with thatassistance it is not easy to make realistic plans, given thefinite human and financial resources. However, we cameup with ways forward that we hoped would enable us tobe most effective in working together.

Unfortunately, the reality of the WCC’s financial situationhas meant that, just as we completed our plans, we werefaced with the challenge of having to make serious cutbacks on our budgets both for the current year and for the2003-5 period. This means that we will not be in a posi-tion to appoint a new Programme colleague in place ofGert Rüppell and there will be an additional reduction inthe overall staffing of the team. We will not be able toundertake several anticipated activities this year and inthe future. We will only, for instance, be publishing twoissues of EEF-NET in 2002 and in future years. It wouldbe premature to outline the EEF Programme Plan 2003-5in this issue but we hope to do so in the next.

In the midst of all of this, we have been carrying out ourongoing work. In January, Simon Oxley attended aconsultation in New York on Inter-faith education organ-ised by a US group promoting that concern. He and EvelynAppiah were among the staff participants at a writing groupto prepare study material for the Decade to OvercomeViolence.

In February, we had a visit from members of the Execu-tive Committee of the International Forum of Associations

of Christian Higher Education to discuss common con-cerns. Nyambura Njoroge and Simon Oxley visitedSt Petersburg, Russia to discuss the appointment of a Con-sultant for Ecumenical Theological Education in Central &Eastern Europe. In doing so they made contact with thoseinvolved in several different aspects of education. At theend of the month both Evelyn Appiah and NyamburaNjoroge were in the USA – Evelyn to participate in theannual conference of NARDA (the Ecumenical Associa-tion of Retreat and Renewal Centers and Leaders in NorthAmerica) and SACEM (Society for the Advancement ofContinuing Education for Ministry) at Daytona Beach andNyambura for a meeting at Yale Divinity School on HIV/AIDS for African and African American women theologians.

Tara Tautari and Gérald Arci visited the Institut Panafricainpour le Developpement (IPD) at Douala, Cameroon inMarch. This was an opportunity to discuss issues whichhad emerged from the experience of WCC Scholarshipsin supporting students there. Tara went on to the MindoloEcumenical Foundation (see article in this issue) whereWCC Scholarships funds a number of students every year.Nyambura Njoroge represented WCC at the inaugurationof the Philip Potter lecturership at the United TheologicalCollege of the West Indies in Kingston Jamaica.

In order to develop the WCC Scholarships programme tomeet the needs of the churches and the ecumenical move-ment in Latin America, a consultation was held in April inQuito, Ecuador with Tara Tautari and Anna Eisenhoffer.Nyambura Njoroge attended a meeting of the Associationof Theological Institutions in Eastern Africa (ATIEA) inLimuru, Kenya. The meetings of the two Working Groupsof the Commission on Education and Ecumenical Forma-tion took place in Geneva – Ecumenical TheologicalEducation and Scholarships. The presence of the ETEWorking Group in Geneva enabled the full EEF team tomeet with the regional consultants.

Looking ahead, the major piece of work for the EEF team

is the conference “The Journey of Hope in Africa Contin-ued: a Critical Evaluation of Theological Education andEcumenical Formation in Africa” to be held in Johannes-burg, South Africa in September (see article in EFF-NET

no. 9).

We are glad to be able to welcome to the EEF teamFather Vladimir Fedorov of the Russian Orthodox Churchas Consultant for Central and Eastern Europe. He haswide contacts with many churches and theological edu-cation institutions in the region and will continue to bebased in St Petersburg. We have said goodbye to DianaChabloz, known to many of you for her work with ETE inprevious years and in administering several consultationsfor EEF in recent times. She has transferred to fill avacancy in the WCC’s International Relations team. Weare grateful for all that she has given to our work.

20



News from

the Networks

Family Education Programme, Middle East Councilof Churches

A leadership training programme is being held to developresource people for family education programmes in thelocal churches of Aleppo, Syria. The initiative came froma needs assessment undertaken by an ecumenicalcommittee. The participants have been selected on therecommendation of their churches and include bothmarried couples and single women and men. They comeequally for all four of the church families which make upthe Middle East Council of Churches – Orthodox, OrientalOrthodox, Catholic, Evangelical.

The programme was launched in February 2002 by churchleaders and 10 weekly sessions are being held. Eachsession deals with a different topic – the psychologicalaspect of family life; education for a culture of acceptancein family life; the principles of gender education; how toplan and organise a family education programme in thelocal context; new methods of learning; skills of listeningand dialogue; Christian education in the family; case stud-ies of changes in family life; how new technologies can beused.

All India Sunday School Association

A National Christian Educators’ Consultation was held inNovember 2001 on the theme of “Christian Education inthe 21st Century”. Out of this AISSA has identified futureactions or programmes – One Sunday School, One Con-gregation; promoting an ungraded curriculum; the constantcontextualisation of community faith; Christian educationfor differently abled and social victims; developingSunday School Teachers’ Training and a Handbook onChristian Education; promoting family Sunday School;paying attention to congregations where there is noSunday School; incorporating National Festivals inSunday School teaching. In doing these, there should bea focus on multi-faith and ecumenical partnership.

Inter-European Commission on Church and

School – ICCS

ICCS working groups

Giving Europe a Heart and Soul – A Christian Vision forEducation in Europe’s Schools

What can be the contribution of religion and religiouseducation to a just and peaceful society on a national,European and global level? This was a focus of the workof an international working group of ICCS in 2000 and2001. Topics such as teaching history, education forcitizenship and moral education were discussed againstthe background of Christian responsibility for public edu-cation. The working group aimed to present a Christianvision of the contribution of education to the shaping ofEurope with heart and soul. In four sessions, the themewas worked out for three target groups: schools, churches,and European institutions. The results will be presentedin printed form and on a special web site which will beavailable in summer 2002.

Theologies in Religious Education

A new working group of ICCS is planned to begin its workin 2003. The starting point of this initiative is the basicunderstanding that in a situation of religious pluralism noreligion can ignore the other religions and worldviews asco-operative and competing partners in terms of ethicalissues and truth claims. Investigations are planned howdifferent theological approaches are coping with theplural context and how this influences the way religiouseducation is conceptualised. This has implications for thekind of theology used in RE. The teaching of Christianityin dialogue with other faith traditions will be the specialfocus of the working group. Among other documents, theworking group can use outcomes and statements ofthe WCC consultations on concepts on Teaching andLearning in Religions which were held in 2000 and 2001.

ICCS Conference in 2003 in Budapest

Following its three years’ schedule, ICCS is preparing itsnext European Conference. The board decided toaccept an invitation of the national correspondent inHungary. The conference is planned for the 25th to 29th ofJune 2003 in Budapest. More information, the programmeand invitation will be available end of 2002 through theICCS secretariat.

Conference of European Churches (CEC/CSC)

and Education

In November 2001 the Director of the Church and SocietyCommission of CEC, Keith Jenkins, invited ICCS togetherwith other associated members in the area of education,to a meeting in Brussels. The purpose was to exchange

21



expectations of the associated members and to discuss adesirable involvement of educational organisations withinthe work of the Church and Society Commission and theCEC executive. Issues such as the teaching of history,education for citizenship, education for civil society anddevelopments in religious education in Europe werediscussed.. At the meeting it was agreed that this was agood starting event for a network of those associatedmembers of CEC who are active in the area of education.The group will meet again in June 2002 in Brussels.

Coordinating Group for Religious Education in

Europe

ICCS is actively involved in deepening the co-operationwith partner organisations in Europe in the area of reli-gious education. Together with the Coordinating Group forReligious Education in Europe we have established aneffective body for mutual support and common activities.We meet twice a year in a group where all six involvedorganisations are represented equally. An invited consulta-

tion of CoGREE will take place in May, 2002 in Viennawith the theme: LEARNING ABOUT AND LEARNING FROM

RELIGION. THE ROLE OF RELIGIOUS EDUCATION IN A

EUROPE OF CONFLICTS.

The consultation will discuss current developments inEurope concerning the enlargements and initiatives toadapt the existing political bodies to the new situation. Ex-amples of good practice of schools and religious educa-tion will also be presented and discussed under the as-pect how education and religious education can contrib-ute to the future of Europe.

For the preparation of the consultation a reader is plannedwith commented documents and materials about devel-opments in Europe, education and religious education.This reader might be useful for all who are interested inthis area. The book will be available in April and will beoffered for a reasonable price. If you would like to havemore information please make a contact [email protected]

22



29 April-4 May Network 21 Workshop, organized by Vesper Society, Ecumenical Institute Bossey, Switzerland

3-7 June ACLCA (Association of Christian Lay Centres in Africa) EXCO meeting, Limuru Conference and Training Centre,Kenya

14-29 June Global CLLT residential course at Ayia Napa Centre, Cyprus, Theme: “To be instruments of peace”.Organized byOIKOSNET in association with WCC, host: MEATRC (Middle East Association of Training & Retreat Centres)

08-14 June Visiting communities Upper and Lower Egypt, Lebanon, Syria

10-21 June ACLCA & ACISCA(Association of Christian Institutes for Social Concern in Asia) Interfaith Consultation & Inter-regional Workshop on Peacebuilding to overcome Violence Theme: “Peace & reconciliation through interfaithdialogue & action”, Chennai, Vellore, Bangalore, India

30 July-26 Aug ACLCA Sub-regional Health and Healing HIV/AIDS CLLT. Northern/Eastern Sub-region.

4-9 August Circle of concerned women theologians on HIV/AIDS, Addis Ababa, Ethiopia

14 July-3 Aug CEPACASA (Collaboration for Ecumenical Planning & Action in the Caribbean & South America) CLLT“Equipping the laity for present and future challenges”, Cuba

3-7 August CEPACASA Encounter and Capacity Building Workshop, theme: “Paradigms for the future and the challenges ofglobalization” Cuba

26 Aug-2 Sept WCC Central Committee

16-23 Sept Conference: “Journey of Hope in Africa”, sponsored by WCC Education & Ecumenical Formation Team andRegional Relations TeamAfrica Desk, in collaboration with South African Council of Churches, Faith & MissionDept., venue: Lutheran Centre at Kempton Park, Johannesburg, South Africa

21-24 Sept NARDA (An Ecumenical Christian Association of Retreat & Renewal Centres & Leaders in North America)Executive Committee meeting, Stony Point Centre, New York, USA

1-28 Sept 2nd ACLCA/COADY TOT CLLT Wilgespruit Fellowship Centre, South Africa

2-8 Sept EAALCE (Ecumenical Association of Academies and Laity Centres in Europe) Annual Meeting, Corrymeela,N. Ireland

2-7 Oct ACISCA General Assembly, Bangkok, Thailand

7-10 Oct OIKOSNET meeting, Chiangmai, Thailand

22-27 Oct CONOSUR (Southern Cone Network of Centres) Annual Meeting, Santiago, Chile theme: Experiences onConstruction of Peace

200320-24 Feb EAALCE Southern European Consultation, Le Lazaret, France 27 Feb-2 MarchEAALCE Executive Committee

meeting, Turku, Finland4-6 March British & Irish Association of Lay Centres meeting, Ammerdown, UK

1-5 May NARDA Annual Gathering, Tatamagouche Centre, Nova Scotia, Canada

12-14 May EAALCE German Association of Academies meeting in Tutzing, Germany

28 May-2 June Ecumenical Kirchentag, Berlin, Germany

13-15 Sept EAALCE Executive Committee meeting, Boldern, Switzerland

15-21 Sept EAALCE Annual Conference, Boldern, Switzerland

21-26 Oct CONOSUR Annual Meeting, Mendoza, Argentina theme: Construction of Peace, daily life and globalization

? CONOSUR CLLT, theme: Overcoming violence second halfACLCA 12th General Assembly, theme: “Called to beone in Christ”, Limuru Conference and Training Centre, Kenya

OIKOSNETA Global Ecumenical Network of Christian Laity Centres, Academies and Movements for Social concern

working for an inclusive, just, participatory and sustainable community and society. Website: http://

www.eaalce.de/extranet/oikosnet/

Calendar of Events2002

23



Global Course for Lay Leadership Training (CLLT)2002 in the Middle East

Theme: To be instruments of peace

The CLLT that had to be postponed last year is now sched-uled to take place 8-29 June 2002. 23 participants from20 different countries will first go to visiting communitiesin Upper Egypt, Lower Egypt, Lebanon and Syria for oneweek and then will all come together for the residentialcourse at Ayia Napa Conference Centre, in Cyprus.Facilitators: Kate Economidou from Cyprus, and CarlStauffer an American from the Mennonite Church, livingin South Africa.

We ask you all to pray for peace in the region, as we goahead with our preparations for this important course.

CONDOLENCES

Dr Marga Bührig died in Binningen, Switzerland, on 12 Febru-

ary 2002, aged 86.

From 1983 till 1991, Marga Bührig was one of three women among

the WCC’s eight presidents. As moderator of the preparatorygroup for the WCC’s World Convocation on Justice, Peace and

the Integrity of Creation, she played an active role in planning theConvocation held in Seoul, Korea, in 1990.

Born in Berlin, Marga Bührig grew up in Switzerland. She stud-

ied German language and literature and history before going onto study theology. Marga Bührig was one of the founders of the

Swiss Protestant Women’s Federation and of the “Women forPeace” movement. From 1959 to 1981, she worked at the Prot-

estant conference and study centre at Boldern, becoming itsdirector in 1971. From 1976 till 1982, she was also president of

the Ecumenical Association of Academies and Laity Centres inEurope.

The general secretary of the WCC, Dr Konrad Raiser, paid thefollowing tribute to Dr Marga Bührig: “It is with sadness, but also

with a deep sense of gratitude, that the WCC bids farewell toDr Marga Bührig.

Her life-long commitment to the work of ecumenical formationwith lay-people fuelled her passion for justice and peace. Her

basic view of life as human relationships made her deeplydistrustful of power structures in church and society. As one of

the founders of the “Women for Peace” movement in Switzer-land, she drew criticism from politically influential circles in her

own country.

Marga Bührig never sought a public leadership role. At first shewas even ready to refuse her election as a president of the World

Council. It went against the grain for her to be part of anystructures exercising power and authority over others.

Those who were her companions on the ecumenical journey will

remember her with gratitude.”

(extract from WCC press release R02_05)

Jan H. Kok died on 7 February 2002 at the age of 59, after a

long and courageous struggle with cancer.

A member of the Reformed Churches in the Netherlands, Jan

H. Kok devoted almost half his professional life to the World

Council of Churches and the ecumenical movement. He joined

the WCC as publications manager in 1973. In 1980 he was

appointed deputy director of the Department of Communication,

in addition to his role as publications manager. In 1987 he took

over as Communication director and held that title until January

1999 when he returned to his first love – publishing – as pub-

lisher of WCC Publications and coordinator of the Publication

and Documentation team.

With his love for books, his creativity and interest in theology and

the ecumenical movement, Kok developed and shaped the

profile of WCC Publications worldwide. He initiated series like

the Risk Books, known for popularizing key themes of the

ecumenical movement. He developed the concept for the

Dictionary of the Ecumenical Movement and shaped WCC

Publications into a vital instrument of the Council’s ecumenical

strategy of communication. He will be greatly missed.

(extract from WCC press release R02_05)

Susanta Adhikari, President of Bangladesh Baptist Churches

Sangha and Executive Director of Christian Commission for

Development in Bangladesh (CCDB) passed away on Thursday

22 February 2002 at his residence in Dhaka, Bangladesh.

Mr Susanta Adhikari was one of the most prominent ecumenical

leaders in Bangladesh. He was President of NCC Bangladesh

until October 2001. He served on the Development and Service

Programme Committee of the Christian Conference of Asia (CCA)

for two terms. He participated in several events of the Associa-

tion of Christian Institutes for Social Concern in Asia (ACISCA).

He was deeply committed to the cause of the poor and

marginalized in Bangladesh. His integrity and commitment was

widely appreciated by the people in Bangladesh and the

ecumenical partners. Ever since the inception of CCDB in 1970,

by the World Council of Churches and the Northern ecumenical

partners, at the time of the Bangladesh liberation struggle,

Susanta has been associated with CCDB and later became the

Executive Director. CCDB has grown as one of the largest rural

development organizations in Bangladesh under his able and

charismatic leadership. His last visit to WCC headquarters was in

April 2001 to meet with Dr Konrad Raiser for a follow-up dis-

cussion on Dr Raiser’s initiatives on Church unity in Bangladesh.

24



News from the Regions

AFRICA

FREEMAN CENTRE FOR LEADERSHIP

DEVELOPMENT, GHANA

The Centre, belonging to the Methodist Church Ghana,has been used as a lay training centre and hostel for visi-tors. Two years ago, the Conference of the Church gavea new direction to the centre and renamed it FreemanCentre for Leadership Development, with a commitmentto equip the leadership of the church and others for moreeffective service to the church and community. The pro-gramme includes:

Organization of leadership development programmes(seminars, workshops) for specific target groups; Train-ing and other resource materials; Facilities for otherrecognized institutions to run training programmes;Hostel and retreat facilities for groups, individuals.

There are four units: Resource Development and Train-ing; Music; Missions; Theological Education by Extension.

In April 2001, training was organized for some churchmembers for an outreach programme at Yeji. In June 2001,the centre organized a five-day Conflict Resolution Work-shop for 16 participants, a training of trainers event, usingfacilitators from the Alternative Dispute Resolution Centreof the Law Faculty of the University of Ghana, Legon. Theparticipants have formed a Kumasi Conflict ResolutionAssociation aimed at minimisation and speedy but peacefulresolution of conflicts in the community.

Contact address: Mr Sampson Amofa-Kra, Administrator,

Freeman Centre for Leadership Development, PO Box 413,Kumasi, Ghana. Tel: 233-051-23014

DEC NEWS, Nigeria

The Development Education Centre (DEC) in Enugu,Nigeria trains at least 200 women group leaders everyyear for a more positive empowerment action in their com-munities. More information on the important work beingcarried out by the DEC for the empowerment of women inNigeria can be found in their quarterly newsletter DEC

NEWS.

Copies are available from: Development Education Cen-

tre, PO Box 15723, UNEC Post Office, 3/5 DEC Avenue,

Independence Layout, Enugu, Nigeria. Tel: 234-42-

4510000 Fax: 234-42-458499 new E-mail:

[email protected]

ASIA

REPORT OF THE CHRISTIAN LAY LEADERSHIP

TRAINING, INDONESIA

Binawarga, Bogor, West Java, Indonesia,

24 April-21 May 2001

The report has been published as a book which could beused for training youth leaders and Christian lay leadersand pastors. Edited by P. Jegadish Gandhi and FelixN. Sugirtharaj. This is a good resource material for thoseplanning leadership courses.

Copies are available from: ACISCA Office, No. 85,

Vivekananda School Street, Sakthivel Nagar, Peravallur,

Chennai-600 082, India Tel: 0091-44-6710368 Tel/Fax:

0091-44-6712150 E-mail: [email protected]

ACISCA Office - new telephone and fax

Rev. Dr Felix Sugirtharaj, Executive Secretary of theAssociation of Christian Institutes for Social Concern(ACISCA), in Chennai, has the following new numbers:

Telephone: 0091-44 6710368 Tel/fax: 0091-44 6712150

DAM AND THE PEOPLE

Statement of the Three-Day National Seminar

held at The Ecumenical Christian Centre,

Bangalore, India, 15-17, March 2002

The National Seminar on ‘Dam and the People’ organizedby the Ecumenical Christian Centre, Bangalore wasattended by about 37 participants representing various uni-versities, NGOs, people’s movements, colleges, churches,social science institutes and media. The deliberations wereon the following topics namely Sharing of water andinter-state relations; Problems of displaced people in theirrigated areas; Large dams: Impact on ecology and en-vironment; Alternatives to large dams; Big dams andrehabilitation issues and Big dams and seismic effect.

According to official estimates more than 100 million peo-ple have been displaced due to development projectsaround the world over the past decade. The internationaldam industry itself has over the last 50 years displacedover 30 million people. It is not well known that India hasone of the highest rates of development induced displace-ment in the world. During the last fifty years, some 3,300big dams have been constructed in India. Many of themhave led to large-scale forced eviction of vulnerablegroups. The situation of the tribal people is of special

25



concern as they constitute 40-50% of the displaced popu-lation. As a result of misguided policy, project-affectedcommunities have been subject to sudden eviction, lackof information, failure to prepare rehabilitation plans, lowcompensation, loss of assets and livelihoods, traumaticrelocation, destruction of community bonds, discrimina-tion and impoverishment.

There are no official statistics on the numbers of peopledisplaced by large projects since independence. Accord-ing to official figures in1994, about15.5 million internallydisplaced people were there in India and the Governmentacknowledged that some 11.5 million were awaitingrehabilitation. However, calculations based on the numberof dams constructed since independence indicate that asmany as 21 to 33 million persons are likely to have beendisplaced. These estimates do not include personsdisplaced by canals, or by the construction of colonies orother infrastructure. Neither do they include those whohave been subjected to multiple displacement.

It is widely accepted that the forced displacement hasadverse impact on the affected population. It creates acondition of homelessness, landlessness, joblessness andfood insecurity as well as severe environmental imbal-ances and disruption of eco systems. This miserable stateof affairs is due to the present pattern of development whichconsiders displacement as an inevitable part of develop-ment. Thus it is high time to think about least displacing(if not non-displacing) alternatives to the development. Weput forward the following recommendations to the CentralGovernment, State Governments, policy makers and otherimplementing agencies:

1. Alternatives to major dams namely minor irrigationprojects, check dams, tank irrigation, ground waterenrichment and use, rain water harvesting, drip irrigationcontour bunding structures, sub-surface dykes andmedium irrigation projects should be ‘worked’ out as strat-egies for better irrigation management. In the case ofhydroelectric projects, projects based on waves and solarenergy can be depended.

2. Right to information regarding the projects at all thestages should be ensured.

3. The planning and implementation of dams should bein consultation with the population affected as they arethe would be victims.

4. Multiple displacement which further marginalises theaffected population should be avoided at any cost.

5. Strict stage wise monitoring of the projects is essentialto avoid cost and time escalations.

6. It is identified that women and children among thedisplaced families suffer a lot. Hence their issues shouldbe given special attention

7. Rehabilitation should be a right of the affected popula-tion and should be provided even before the beginning ofthe project.

8. The affected should be provided with adequate com-pensation to the assets lost.

9. The affected population should be the first beneficiar-ies of the project. This can be done by providing land inthe command area itself. Thus they can be “projectbenefited people” instead of project affected.

10. No reliable database is available regarding numbersof displaced, and project affected people as well asdetails on rehabilitation. So a strong and reliable database is required for policy implementation and for the useof people concerned.

11. A national policy on Resettlement and Rehabilitationof people displaced by dams should be formulated. Anational commission on dams is suggested in this regardcomprising representatives from affected population,NGOs, social scientists, and government officials.

12. All the irrigation works should be legitimately author-ised by ensuring accountability to the people.

For further information please contact: Siby Tharakan,Asst. Director & Programme Coordinator, EcumenicalChristian Centre, P.B. No. 11, Whitefield, Bangalore, In-dia-560066. Tel: 0091-80-8452270 Fax: 0091-80-8452653E-mail: [email protected]

National Council of Churches in Australia

Revd David Gill ended his term as General Secretary ofthe National Council of Churches in Australia (NCCA) on31 December 2001. He is now pastor of the KowloonUnion Church in Hong Kong. David’s new e-mail addressis: [email protected] We wish him well in thischallenging new ministry.

Welcome to the new General Secretary of NCCA, RevdJohn Henderson, who served previously as a Lutheranparish pastor in South Australia, Queensland, and Victoria.

Retirement of Rev. Dr Tosh Arai

Rev. Dr Tosh Arai has retired from his position asEcumenical Coordinator at the Nippon Christian Academyin Tokyo, Japan. He will continue to be chairperson forInternational Affairs of the Nippon Academy.

26



THE CARIBBEAN

CRAD - Centre for Research and Action for

Development, Haiti

CRAD brings together professionals from various areas,with the aim to contribute to the popular education work inHaiti. Its work is mainly with peasants, women, and thepoor living in sub-urban areas. CRAD is a member ofCEPACASA (Collaboration for Ecumenical Planning andAction in the Caribbean & South America)

The Coordinator is Mr William Thelusmond, address:CRAD, BP 13241, Delmas 83, Angle rue Abbe Cessenset St. Preux, no 6, Port-au-Prince, Haiti, West Indies, Email:[email protected] website: www.cradhaiti.org

The Movement and Collaboration for Social

Action (MACSA) -Trinidad

MACSA is now the official name for the organization whichwas formerly legally known in Trinidad and elsewhere asCEPAC Network.

Their programmes include:

Remedial reading education (for slow learners); Early child-hood learning centre; Ecumenical Women’s Transforma-tion Projects; Adult literacy classes; Homework assistanceprogramme; Legal aid referral service; Counselling Clinic;Community library; Centre for social concern and action;HIV/AIDS prevention via education and awareness.

Members of the executive committee are: Rev. DeanDr Knolly Clarke/Director, Mr Vernon Clark/Chairperson,Ms Maria Toussaint/Secretary, Rev. Cicely Athill Horsford/Advisor, Ms Margarita Elliot/National Coordinator.

Address: The Movement and Collaboration for SocialAction (MACSA), c/o The Centre for Social Concern andAction, 2594 Naparima Mayaro Road, Rio Claro, Trinidad,W.I. Tel: 1-868 644 2682. Email: [email protected]

Whole Person Resource Centre, Kingston,

Jamaica

The Centre’s mission is to empower leaders at all levels,and institutions, to become agents of transformation forthe whole person, health and development of individuals,groups, organizations, church congregations and commu-nities. They seek to help community-based organizations;social service, health and educational institutions; otherpublic sector and non-governmental organizations involvedin human services delivery; citizen-based organizations,trade unions, and self-help groups; local and overseaschurch congregations, denominations and ecumenical

agencies; para-church religious organizations; fundingand development agencies.

Their goal is to research, develop and establish sound,sustainable and replicable models of whole person healthand development and leadership empowerment that willmake a critical difference in individual living, as well asorganizational, community and nation building. They aimto facilitate increased awareness and education withregard to the empowering and transformational impact ofthe whole person; improved leadership capacity and skillsfor empowering others to practise healthy lifestyles formore effective quality of life, work and volunteer service.

A core team of whole person consultants work in closecollaboration with other professionals in various aspectsof human services. A documentation facility providesinformation on all their areas of work.

For more information, please contact: Dr Anthony Allen,Chairperson, Whole Person Resource Centre, 8 DurhamAvenue, Kingston 6, Jamaica, W.I. Tel: 876-702-2898 Fax:876-702-2682 Email: [email protected]

LATIN AMERICA

CONOSUR (Southern Cone Network of Centres)

Rev. German Zijlstra, Executive Secretary of CONOSURhas a new e-mail address: [email protected] e-mail: [email protected]

EUROPE

St Andrew’s Biblical Theological College,

Moscow, Russia

St Andrew’s has a new address: Jerusalem St. 3,Moscow, 109316, Russia Tel/fax: 7(095)270-7644, 270-2200 E-mail: [email protected] and a website:http://www.standrews.ru They invite you to visit also thewebsite of the Friends of St Andrew’s: www.fsabtc.org

YOUNG WOMEN’S LEADERSHIP TRAINING -

SUMMER COURSE

Called to Compassion, Freedom and JusticeYoung women shaping the future of EuropeCelakovice, Czech Republic22 August-1 September 2002

The 6th Assembly of the Ecumenical Forum of EuropeanChristian Women (EFECW) Called to Compassion and

27



Freedom - Christian women shaping the future of Europe,will bring together more than 200 women from over40 European countries.

During the Assembly, the EFECW will also celebrate its20th anniversary. As part of the commemorations, the firstEFECW Young Women’s Leadership Training - SummerCourse is being launched. The main aims of the courseare to bring forward the unique contribution of ecumeni-cally involved young women, to continue to build ecumeni-cal awareness of women’s issues between generationsand to enable more young women to experience thechallenges and joys of the European women’s ecumeni-cal movement.

You are invited to apply for one of the 24 places in theSummer Course, which will take place from 22 August-1 September 2002. Applicants will need to be availablefor the entire period, be prepared for the challenging workof co-managing the organization of the Assembly, be openand flexible willing to try new ways and be open to theintensity of living in community with over 200 women. TheSummer Course is a dynamic interactive and intensive“hands-on” ecumenical creation/formation experience. Itis organised by the EFECW, in cooperation with theYWCA-CR and the Ecumenical Network for Youth Action(ENYA).

The Course will bring together a very diverse group ofkey female multipliers (aged 18-30/32) who are activelyinvolved in the national member organizations of theEFECW, the Church or related organizations. Require-ments: at least 2 years experience in one or more of thefollowing fields: women’s work, women’s issues, worshipand liturgical life, youth work, gender issues, theologicalreflection, and diaconial work; strong verbal/ written com-munication skills in English and at least one other EFECWlanguage (French / German) or Eastern and CentralEuropean language (preferably Russian or Czech/Slovak).As part of the integral process of the whole programme, itis foreseen that the skills, experience, knowledge andcontacts gained through the Course, will be further sharedand passed on to others within the applicant’s local and/or national organizations and projects.

Participation fee is CHF 100.00 (Euro 70.00 / USD $60.00/KC 2,200). Participants are also expected to contribute aminimum of 20% towards their travel expenses. Thereare a limited number of scholarships available.

There will also be two Leadership Coordinating Teaminternships for one month from 8 August-8 September.Responsibilities and duties will include assisting with thecoordination of the Young Women’s Leadership TrainingSummer Course.

Deadline for application is 15 April 2002. The selectionprocess will take place early in May. For more informationand application forms, please contact: EFECW-YoungWomen’s Leadership Training - Summer Course, U Nas

9, CZ-147 00 Prague 4, Czech Republic. Tel: 420 241727390 Fax: 420 2 41727390 E-mail: [email protected]: EFECW: http://www.efecw.org ENYA: http://www.enyaorg.cz

RTC - Responding to Conflict, Birmingham, UK

RTC celebrated their tenth anniversary in June 2001. Theiractivities for 2002 include:

- Working with Conflict: a ten-week international course22 April-28 June 2002.

- Strengthening Policy and Practice - practical strate-gies for agencies working in areas of tension and con-flict: a five-day workshop.

- A Certificate in Conflict Resolution Skills will be offeredfrom 8-22 September by the Richardson Institute andthe Management School at Lancaster University, inpartnership with RTC. The intensive residential courseat Lancaster University will aim to provide practicalskills-based training in the handling of conflict situa-tions.

- A new video: Only Through Dialogue - the Somali Wayto Peace is now available (£20 including postage)

A full list of activities for 2002 is available from RTC. Moreinformation can be found on their website: http://www.respond.org or from Responding to Conflict, 1046Bristol Rd., Selly Oak, Birmingham B29 6LJ, UK Tel: 0044-(0)121 415 5641 Fax: 0044-(0)121 415 4119 E-mail:[email protected]

NORTH AMERICA

NARDA and SACEM joint annual meeting

Daytona Beach, USA 28 Feb-4 March 2002

The NARDA (an Ecumenical Christian Association ofRetreat and Renewal Centres and Leaders in NorthAmerica) annual meeting was held jointly with SACEM(Society for the Advancement of Continuing Education forMinistry) at the El Caribe Conference Center in DaytonaBeach, Florida. Our plenary sessions and workshops weretogether. The keynote speaker, Wendy Wright, PhD spokeon Beauty as it relates to the work of Justice and Ministryof all kinds. Dr. Wright is Professor of Theology atCreighton University. Her expertise is in family spirituality,spiritual direction, women and spirituality, and the historyof spirituality. Her books include The Vigil, The Rising,The Time Between and Sacred Dwelling: A Spirituality ofFamily Life.

Several of our NARDA centers are members of SACEM.The joint meeting gave opportunity for the two organiza-

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tions to learn more about each other and to sample someof each other’s educational methods. NARDA’s contribu-tion to the plan of the joint time included a workshop onCLLTs, small community groups within the large group andthe opportunity for each small group to share in an immer-sion experience.

The small groups visited a variety of Daytona Beachorganizations or settings for a deeper understanding ofthe community in which we were staying – a mini visitingcommunity if you will. Included, among others, were theDaytona Beach Speedway; Bethune Cookman College (anAfrican American College); Embry Riddle University thattrains pilots; and Gideon Center for Men, a Christian facil-ity that receives released prisoners and works to help themback into a meaningful place in society and to a Christianlife. In the late afternoon the groups returned to sharetheir experience. For many SACEM participants this wasa new educational method.

Evelyn Appiah brought greetings from the World Councilof Churches and OIKOSNET. She spoke about the Dec-ade to Overcome Violence and encouraged the NorthAmerican institutions to become involved.

NARDA’s annual business meeting included a proposalthat NARDA with CEPACASA and CONOSUR offer a jointmeeting in Cuba, a renewing of RITA (Reconciliation inthe Americas) begun in 1993 between CEPACASA &NARDA, on the topic of Peace in this Hemisphere.

The NARDA Newsletter will be produced three times in2002. It will be put on the website and sent by mail.

We received the plans for the World CLLT in Cyprus inJune 2002 from Evelyn Appiah. NARDA will have fourparticipants. Jim Palm gave an update on Dialogue forUnderstanding. He will continue to explore with NARDAcenters which ones will participate in the first event.

A most unusual experience overlapped with our last twodays at Daytona Beach. It was the beginning of the an-nual Motorcycle Week. 50,000 motorcycles, big HarleyDavidson’s mostly. The noise was constant. Theybecame a place for one of our small groups to visit. Welearned many of the “bikers” were professional people andthis one-week a year was a kind of alter ego. There werebankers, lawyers, accountants, and many other stablepeople in respected positions, yes, even ministers amongthem. It was a challenge to our stereotype of “bikers”. Itopened our minds to break other stereotypes too. Wepray our minds might be kept open to break other stere-otypes about God’s people everywhere.

This report was received from: Rev. Aurelia (Ree) Hale,

General Secretary, NARDA, 4413 Tokay Blvd, Madison,

WI53711, USA. Tel: 001-608 236 9983

E-mail: [email protected] website:

www.nardacenters.org

KIRKRIDGE RETREAT AND STUDY CENTRE

Congratulations to the Kirkridge Retreat and StudyCentre that will celebrate sixty years of ministry on Satur-day 11 May 2002. Walter Wink, will be the keynote speakeron “Faith and the New World View”.

For more information on upcoming events, pleasecontact: Cynthia Crowner, Kirkridge Retreat and StudyCenter, 2495 Fox Gap Road, Bangor, PA 18013-6028,USA. Tel: 610-588 1793, Fax: 610-588 8510 website:www.kirkridge.org

THE HIGH CALLING OF OUR DAILY WORK

Howard E. Butt, Jr., has dedicated his life to a ministry ofChristian lay renewal. His vision for the vital role of thelaity led him to develop the Laity Lodge Retreat Centreand write several books. He also produces the one-minuteradio spots called The High Calling of Our Daily Work -reflections on daily living. A sample of these spots is avail-able on CD. The website: www.TheHighCalling.orgprovides tools to delve deeper into the faith conceptsintroduced in the radio spots and relate them to the ordi-nary circumstances of life.

Laity Lodge is dedicated to the desire to know Christ, andwhat that means in the ordinary, everyday places andrelationships of our lives. It is a place where, in a safe,quiet environment, the laity (from the Greek laos, “the peo-ple of God”) can explore choices leading to growth - increativity, effectiveness, and fulfillment. It seeks to imple-ment the values of excellence, service, and unity.

For more information please contact: H. E. Butt Founda-tion, P.O. Box 290670, Kerrville, Texas 78029-0670, USATel: 830-792-1230 Fax: 830-792-1237 website:www.TheHighCalling.org

FORUM OF INTERCULTURAL DIALOGUE, Cairo, Egypt

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THE MIDDLE EAST

FORUM OF INTERCULTURAL DIALOGUE,

Cairo, Egypt

The centre aims to use dialogue and principles of equal-ity, tolerance, and democracy to support an environmentthat is an instrument in promoting understanding andhealthy interaction between various cultural and religiousgroups.

It has two conference rooms and a library. Programmesinclude: intercultural dialogue, Egyptian dialogue (Moslemand Christian), culture and religion.

Contact address: Forum of Intercultural Dialogue, PO Box

162, 11811 Panorama, Cairo, Egypt Tel: +20(2)97 59 01/

2/3 Fax: +20(2)97 58 76 E-mail: [email protected]

BAYAD RETREAT & CONFERENCE CENTRE -

Beni Suef, Egypt

The centre is looking for a volunteer who is interested toteach English or German as foreign language, in after-noon classes or/and in language church school in BeniSuef, Egypt. The centre will provide accommodation andfood for him/her. For more information please contact:

Fr. Youssef A. Andarws, MEATRC President, Bayad

Retreat & Conference Manager, PO Box 30, Beni Suef,

Egypt. Tel: 0020-82-327 420 Fax: 0020-82-325 838 E-mail:

[email protected]

INTERNATIONAL CENTRE, Bethlehem

INTERNATIONAL CENTRE, Bethlehem

Reports were received in March from the InternationalCentre in Bethlehem (a member of the Middle East Asso-ciation of Training and Retreat Centres) of Israeli tanksoccuping the Dar al-Kalima School and Wellness Centre,an outreach ministry of the Evangelical Lutheran Churchand the International Centre of Bethlehem. When thetroops withdrew and staff dared to return to the school itwas to find scenes of damage, greater than was originallyanticipated. Broken windows, doors destroyed bygunfire, damage to outside walls by a tank, two crossesdestroyed, children’s artwork and paintings trampled on,graffiti, telephone lines damaged.

Why these acts of vandalism to a school where thestudents had proudly decorated with writings and artworksthat talk about non-violence, peace and dialogue betweenpeoples?

Then on 2 April, the Evangelical Lutheran ChristmasChurch, the pastor’s home and the International Centre inBethlehem were hit by shelling and damaged when theIsraeli Defense Force re-occupied Bethlehem with tanks,bulldozers and troops.

On Thursday 4 April three different groups of soldiersentered the Lutheran Church compound, breaking downoffice doors, and searching through the property. Fortu-nately, the pastor and his family were not harmed but destruc-tion done to the church compound was however extensive.

No further news has been received since then. We askyou to remember our colleagues Nuha, Viola, Nida’ andShady who are working in this centre, in your prayers.

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