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Text of the page (random words):
ne point he leaned in closer with a whisper you know at first i couldn t stand how huggy they are around here though a few minutes earlier he had greeted another member with a friendly kiss on the lips i said to him that i guess hugs aren t so bad when you get used to them he smiled he pointed out the straight people this man certainly moved me this notion of softness also lingered with me maybe this man s softness was reborn though i also wondered if for others you don t survive softness by becoming hard you either die from it or you find a place and a community that will protect your softness i could not help but be struck by this softness it was so distinct so pervasive it seems that softness is not the same comfort that in fact it is telling that the population most marginalized from the church reflects an expression that is also often lacking in the church well at least in the russian mennonite tradition it is in fact not easy to be soft there must be a lot of strength to maintain your softness and fight for your rights at the very least i could go away saying that i met a sinner whom the lord had saved a drunkard the lord had redeemed praise be the lord leave a comment posted in uncategorized having second thoughts and 3rd 4th 5th about mennonite world conference jul 26 for the first thoughts see the below post i was hoping to write a few coherent posts regarding my experience at mwc but thoughts and experiences kept piling swirling and jostling and so i gave up for now trying to apply some sort of interpretation to them so while something more reflective might come for now i will post a few experiences have look skim a few let me know what you think continue reading 2 comments posted in uncategorized tagged mennonite church mwc sara ahmed first thoughts from a first time mennonite world conference participant jul 22 many people have gathered here in harrisburg pa many more i think than i have been a part of in worship being a part of many people gathering of many people singing can be a moving experience we place many bodies in rhythm and so can gain a momentum impossible as individuals as a description this momentum of course is neither positive nor negative this is true of rock concerts football games and political rallies the theology articulated so far has been unexceptional this is also not a criticism it is only to say that the impact of the speakers is not in some exegetical insight or theological innovation i would say that there has been no theological revelation so far rather the movement and momentum reflected in the worship in the gathering of our bodies and our attention has been to stories that reflect two elements of our faith and not only two of course the stories and worship reflect a faith and a fellowship that can resist destructive powers this gathering this rhythm of worship vibrates in the frequency of peace and justice our time began with the indigenous of the area of pennsylvania calling us to worship by calling attention to the mennonite church s complicity of dispossessing the people of this land and the need to work for reparation cesar garcia of colombia general secretary of mwc told a story of his faith calling him despite physical abuse to refuse allegiance to his country and military commander because he could not fight for them he encouraged the church to stay together because if you want to go fast go alone but if you want to go far go together the next morning i listened to a young third generation christian woman from ethiopia share her struggle with doubt she had faced and wrestled with the question of whether her faith was simply the imposition of the colonizer in the global south she was not immune to the changing worldviews and effects of postmodernism and the question of where jesus s lordship fits she came committed to the church but commited also to face her doubts in a workshop i listened to a group celebrating their accomplishments as the latin american anabaptist women theologians who themselves were inspired by a similar earlier movement of african anabaptist women theologians this group began as a dream because at the time there was no place for them in the church at the time the group works to directly address issues of violence and patriarchy as well nurture solidarity and support for each other the stories songs and prayers reflected a history and a gathering with the resources to resist powers of violence in the name of the god of peace this element of mwc deeply affirmed my connection and involvement with the mennonite church but after just a day i can also see the conflicts and i experienced discouragement i was part of informal conversations that made me cringe and shudder over the ongoing concerns i have about church practice and theology i heard stories of the practice of converting muslims in indonesia that were shared with pride another from north america seemed to think we needed to be more evangelical that this would bring the needed persecuted if we bravely said the name of jesus in these and other conversations i am seeing that mission is an expression born of and birthing conflict this is my generous definition of mission because there is conflict when destructive powers are confronted for peace and justice and so if that is one s mission then yes conflict will follow and i want to support that but much of the conflict i see seems born out of an abstracted notion of god s calling and so much more is born out of ego and turf wars inside the church mission strikes me as an expression that will require much more attention in the future then there was the conversation about the hundreds of congregations that have left mennonite church usa and the many more poised to do so these churches would rather break fellowship than allow some congregations to affirm the testimony of faith of non straight folk tangled into this conversation is the question of money and how institutions are necessarily at the whim of financial support even if it goes against the beliefs of those in leadership and so it goes and i guess it could hardly have been otherwise and there is probably someone somewhere writing a post criticizing all the things i find hopeful i remain committed to the mennonite church because it is committed to the call of peace and justice it understands these expressions as forms of worship it is only in worship that a gathering of individuals can sense the rhythm the spirit to sustain a movement so let s gather again tomorrow 1 comment posted in uncategorized autonomy and or caliphate jun 5 i enjoyed reading s sayyid s recalling the caliphate and am following the current book event on it at aufs that said i don t really know how to enter into or better engage the thinking or implications of the book while some of the critiques certainly register i have only impressions of its possible impact this could simply be for lack of understanding but i also wonder if i am simply not in a position to get what is going on here in this way i was struck by what seemed to be a contrast in the conclusion of franco bifo berardi s recent book heroes mass murder and suicide in many ways this is a more intelligible account a more western account in which beradi mounts a somewhat erratic but still convincing picture of the suicidal machine that is global semio capitalism both berardi and sayyid are working on global scales sayyid writes the caliphate is a polity which represents a global muslim subjectivity the caliphate is not merely an historical institution but rather an overdetermined ensemble around which questions of the governance of the ummah and the relationship between muslim biographies and islamicate histories are played out the caliphate is a concentration of meanings about how the venture of islam fits into the world the ability of muslims as a collective will to make their own history to project themselves into the future to elaborate and enrich their sense of who they are and who they wish to be rests upon the possibility of the caliphate 179 this posture strikes me as very different from berardi who wrote the book because he is looking for for an ethical method of withdrawal from the present barbarism is this a necessary move for westerners is this what is needed to then be able to properly see and support real forms of decolonization berardi does not think there is anything to do his last chapter is what should we do when nothing can be done berardi does not qualify this as a western posture and therefore negates sayyid who appears to have something to do berardi concludes so what can be done when nothing can be done i think that ironic autonomy is the answer i mean the contrary of participation i mean the contrary of responsibility i mean the contrary of faith politicians call on us to take part in their political concerns economists call on us to be responsible to work more to go shopping to stimulate the market priests call on us to have faith if you follow these inveiglements to participate to be responsible you are trapped do not take part in the game do not expect any solution from politics do not be attached to things do not hope do not belong distinguish your destiny from the destiny of those who want to belong and to participate and to pay their debt if they want war be a deserter if they are enslaved but want you to suffer like them do not give in to their blackmail you will die anyway it is not particularly important when what is important is how you live your life finally don t take me too seriously don t take too seriously my catastrophic premonitions and in case it is difficult to follow these prescriptions don t take too seriously my prescriptions irony is about the independence of mind from knowledge it is about the excessive nature of the imagination there is a certain rhetorical flourish here that i take is supposed to jar or liberate but it appears to work in contrast to sayyid what is at stake in the difference is berardi simply unable to see and account for the possibilities of the caliphate as sayyid expresses it is berardi s process necessary for such understanding i just wanted to register that contrast and my experience with sayyid s book to see if anyone else following the event had similar struggles leave a comment posted in uncategorized fabricating middle ground feb 17 the following is an excerpt of my review of edward e andrews s native apostles black and indian missionaries in the british atlantic world harvard up 2013 the full review will be in an upcoming issue of intotemak though it remains largely implicit it s evident that andrews s history is also a work of redemption it is not so much the individual missionaries that he wishes to redeem though this is certainly the case in several accounts rather andrews wishes to redeem a certain understanding of missions itself this project is most clearly stated early on in chapter one indeed if we understand missions less as sites of western imperial oppression and more as a middle ground a physically and metaphorically contested space where indigenous peoples and colonists had to negotiate with one another instead of destroying each other then the role of native preachers to these missions becomes all the more vital 23 what follows is an archive of accounts in which the author attempts to curate such a middle ground edwards highlights narratives in which indigenous preachers integrate in protestant cultures and examples in which indigenous preachers challenge protestant culture there are accounts in which black missionaries challenge the slave trade and other instances in which black preachers are critical of their own people andrews effectively demonstrates a certain variety and diversity of expressions from this time period for this reason the book is worth reading yet he cannot make good on his suggestion of reimagining missions to be sure the site of early north american missions was a contested space andrews does well to illuminate the various cultural political theological and biological conflicts that surfaced in this time period however by his own account it is difficult to concede that this was a space where indigenous peoples and colonists had to negotiate with one another instead of destroying each other 23 european missionaries indeed found black and indigenous converts useful and even necessary but it seems unimaginable to frame this as a sort of middle ground when the forces in this relationship seemed so entirely disproportionate this disproportion was true whether it was the persistent fear and racism of european settlers that could leverage military responses the devastation of disease when nearly an entire class of indigenous seminary students died or the final pronouncements of theological validity that remained in the seats of power in europe so while there appear to moments and places of mutuality andrews gives too much autonomy to missions yes missions were messier than the old narrative but they cannot be preserved from the larger colonial project missions were profoundly embedded in the larger forces that worked havoc and destruction in black and indigenous communities we cannot confuse the diversity of individual action with the reality of social and structural pressures the individual and the social are related but greater care and awareness needs to be made in how we handle these accounts i can imagine a similar narrative being written about the history of indian residential schools in canada i am sure there are stories of good teachers students having good experiences and perhaps even collaborative and interesting expressions that emerged there can be a place for the writing of such histories but i do not think this can happen apart from the awareness and acknowledgement of a theology and logic that was ultimately unable to negotiate unable to exist on middle ground that allowed for mutual influence leave a comment posted in uncategorized pay attention it is more than you imagine feb 3 sermon preached on the sermon on the mount this past sunday spending time in the sermon on the mount last week there were plenty of times when i was convinced that jesus did not give a great sermon it feels a little choppy jesus jumps around in his statements and often doesn t explain what he means there are massive swings in his thinking for nearly an entire chapter jesus basically calls his listeners a bunch of murderers and adulterers who should gouge out their eyes and chop off their hands so that at least the rest of your body can avoid going to hell after which he concludes by commanding that they be perfect just like god is perfect but then he s like hey don t judge each other quit being so critical just do to others what you want done to yourself and then he swings back coming at his listeners don t be fooled by the wide road that will lead to destruction seek the narrow gate even though few of you will find it so start producing something worthwhile or you w...