Published on: 23 November 2016
Source: National Council of Christian Churches of Brazil (Conselho Nacional de Igrejas Cristãs do Brasil: CONIC)
This meeting began on 18 November with the panel discussion “The current social-political, economic and religious context of rights and justice for women” in which Pastor and feminist theological Cibele Kuss (FLD) of the Evangelical Church of the Lutheran Confession in Brazil (Igreja Evangélica de Confissão Luterana do Brasil: IECLB) presented an analysis of the current political situation, outlining setbacks to the plan for rights already gained and, in particular, the consequences of the misogyny elected President Dilma Rousseff suffered during her impeachment on the lives of Brazilian women. One of the visible consequences of this process has been the delegitimization of the participation of women in politics and other arenas of power and representation. Following this, Maria Matilde Alvarez Valdes (a Columbian migrant from the Human Mobility Pastoral) reported on the situation of refugee women in Brazil. She spoke of the experiences of xenophobia she and her family have experienced. One example was her son’s difficulties at a state-funded school. She was advised to pay someone to teach him Portuguese in order for him to enrol. However, Matilde and her family could not afford this. The process of enrolling her son was a difficult one. However, Matilde also highlighted the solidarity she received from Brazilians, who helped her, both with her son’s school enrolment and with her inclusion in Brazilian society. Despite everything, she said she was very grateful to Brazil for taking her in.
In the second discussion of the morning, “Bible – rights and justice for women” the Anglican theologian Bianca Daebs provoked reflections on the theme, based on a feminist hermeneutic of the bible narrative of Samson and Dahlia. Bianca encouraged us to think about how patriarchal theology does not enter into dialogue with women and not only promotes the exclusion of women from bible stories, but also puts forward historically decontextualized exegeses marked by gender bias. Following each talk, the participants formed panel discussion groups. The panels were named after women who struggled for women’s rights and whose stories were characterized by their work in ecumenical movements. At the panels, the participants not only reflected, but also proposed activities and effective political advocacy for women. In the afternoon, the participants went out in groups to tell each other about what they have or have not done along their personal pathways and then transformed these pathways through the ecumenical movement into works of art. Each participant then talked about their work of art. In the night prayers, coordinated by student of theology Sabrina Senger and Pastor Paula Naegle, we were inspired to think about the different tastes we had experienced along our ecumenical pathway.
On 19 November, the meeting included a panel discussion called “Women’s History” with Claudete Ulrich (theologian and teacher at the Unida-Vitória Faculty) and the anthropologist Tatiane Duarte (University of Brasilia) who studies women’s leadership in the ecumenical movement and has reassessed the history of ecumenical organizations, feminist theology courses in theology faculties and ecumenical meetings promoted by the ecumenical decade of church solidarity with women (1998-1998) implemented by the World Council of Churches’ member churches in Brazil, and the New Decade – Women’s Ecumenical Action (1999-2008). In the historical survey, they noted the absence of women in the historiography of ecumenical history. Although women have been important leaders in this movement, their stories have not been recorded. There is an urgent need to find out about and publicize these histories. To this end, a critical analysis of ecumenicalism itself is required, because it has recorded the stories of its male leaders and ignored the stories of its female ones. Based on this statement, it is important to think about new modes of ecumenical action which truly promote justice and equality for women.
Following this, the theologian and Reverend in the United Presbyterian Church of Brazil (Igreja Presbiteriana Unida do Brasil: IPU) Sonia Gomes Mota (CESE) instigated a debate based on reflections from the previous panel, about what we have and have not done along our own pathways. To this end, the women once again joined the panel in highlighting the progress and setbacks in their religious communities in relation to gender rights, justice and equality. In terms of progress they noted the ordination of women, the creation, in some churches, of a Gender Department, and a community course about gender violence. Amongst the setbacks, they drew attention to the increase in clericalism, the heightened use of biblical texts to justify submission and the silencing of women.
In the afternoon, at the panel discussion “Challenges for the ecumenical women’s movement – rights and justice” the Reverence Glória Ulloa, President of the World Council of Churches (WCC) for Latin America, presented the history of the WCC in relation to the rights of women in the churches and society. Gloria also put forward certain considerations regarding the event’s themed discussions and encouraged us to think about future action in the ecumenical women’s movement in order to overcome injustice and gender inequalities in our religious communities. In unity, discussing issues with the panels, encouraged to think about “What is that we have done along our pathway?” the women’s groups reflected and proposed action.
The meeting ended on 20 November with the approval of the meeting’s final document, for publication over the following days, and with a celebration, presided over by the Reverend Sonia Mota and Claudete Beise Ulrich, who highlighted Black Consciousness Day, focusing on black women’s leadership in the struggle for justice. At the end, each participant received an Aboyomi; a small cloth doll made by black women transported as slaves. The dolls helped the women lull their children to sleep. African mothers tore pieces of cloth from their clothes and made small dolls out of plaits or knots, which served as protection amulets. The dolls are symbols of resistance. Aboyomi means “Precious Meeting” in Yoruba.
Facebook group
A Facebook group has been created to address these debates in greater depth: click here to access it. (in Portuguese)
Source: CONIC www.conic.org.br.
Text: Tatiane Duarte
Editing: Romi Bencke
Photos: Tatiane Duarte