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CRITICAL REVIEW OF SCM

The critical review of the state and relevance of the Student Christian Movement included a thorough look into its organization and structure; programmes, administration and finance; biblical and theologi­cal understanding; leadership of women and students; relationship with the church; and problems and issues in movement building work.

The HRD'91 participants each brought their national move­ment review report. The basic data of such country reports were put in diagrams and flow-charts and posted on the wall for all to see. Participants were then asked to move around the room to read the diagrams and note their questions. Later they were divided into groups of three countries each to share and clarify their questions.

KOREA: The KSCF's vision is to build God's world.            Their goal is to have true independence, genuine democracy and reunification of their divided nation. To work towards this, KSCF organizes students of member universities for activism and raises students' political con­sciousness. This is partly done by students going into communities of the peasants, factory workers, etc. and to live and work with them for a fixed period of time. To increase public awareness about the anti-democratic nature of the South Korean government, they also participate in rallies with other student groups/movements.

INDONESIA: The SCM's self-understanding is summarized in their three-cadre character: student, Christian and Indonesian. In line with the country's "Five Principles" (Pancasila) -- of belief in God, humanity, unity, democracy and social justice -- their vision is for an ecumenical and nationalistic nation.

FIJI: The SCM in Fiji was established in the 1950s. It was confined to sectarian schools as there were no universities in Fiji yet. Most students who were members of the SCM, however, went overseas after finishing studies at the sectarian schools. Very few students had been interested to carry on SCM work. By the 1970s, it died. When political unrest and coups rocked the country in 1987, some students felt the need to start SCM work again. In 1989 a former SCMer was invited

 

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to attend a consultation in Papua New Guinea. Together with the former general secretary and an Australian senior friend, they revived the SCM. In 1990 the three people who guided the SCM work transferred to England, thus leaving a young group (about 10 -- the number always fluctuating) of orphans who are just confused as to what SCM is really all about.

BANGLADESH: The SCM aims to help at uniting the Christian community. Meanwhile there is a need to raise the consciousness of women, and the consciousness of all about the socio­economic-political realities of the country, to train more SCM leaders and to make the Bible understood in the present context of the society. Within the structure of the SCM is a women's group which has been trying to do some consciousness-raising. Although there is certain allotment for women in the movement leadership, so much still has to be done to raise consciousness on women's issues among both men and women.

AOTEAROA-NEW ZEALAND: The SCM feels the need to work locally for peace and justice and come up with' their own contextual theology. In view of the struggle of the aborigines, I there is also the need for building a true partnership between the Maori (indigenous) and Pakeha (white) people so they can learn to live together and equitably share the resources of the country. They also hope to pursue their work for women's theology and liberation.

SINGAPORE: When the SCM started in Singapore, its main vision was to create more awareness regarding injustices and to help achieve a more just society. Now the pressing question facing the SCM is whether to close down or not. Since the 1987 crackdown -- where 22 church workers were arrested for allegedly being Marxists -- the SCM has been linked to such type of activism and so the SCM members from then on became cautious. It was only in the last two years that the remaining few members, recovering from the shock, began to activate themselves and strengthened each other through guitar lessons and other recreational activities and fellowship. The stigma of the government crackdown continues to be felt so that students now simply want to spend their time studying and preparing for good-paying jobs. The sad

 

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thing is that the SCM feels there is no support from the church -- in fact, SCM's relationship with the church is not good at all.

SRI LANKA: The SCM's basic aim is to help make a better world where there is equality of a11 human beings and respect for one another regardless of ethnic, sex or religious differences. As their theo­logical understanding is rooted within their country's socio-economic­political realities, they engage in human rights programmes while using the Bible as resource for their work. They are also working towards greater ecumenism -- by reaching out to Buddhists, Hindus and people of other faiths, learning from them and working with them. Within the SCM structure they try to build up respect and equality between the two ethnic groups by ensuring 50% participation from each side.

INDIA: The SCM work among Christian students aims for them to accept Jesus Christ as Lord and liberator. Since students are part of society, the SCM also helps to make them aware of contemporary issues -- e.g. situation of women and students, problems of workers, caste system etc. -- and to actively participate in the struggle for better humanity. It also helps students to be critical of the educational system.

JAPAN: The SCM shares the vision of peace on earth for all humanity. It strives at deepening theological understanding through the Bible and life experience. To do this, they engage in actual field work.

TAIWAN: The SCM's vision is that of independence of their people and transformation of their society. Having experienced political unrest, the SCM finds strength far its work in the biblical message that the gospel is for the poor and a message of freedom for the oppressed. The SCM works towards the transformation of both the self and society.

AUSTRALIA: The SCM works within a context of racism, male-female inequality, strained relationship with neighboring countries, economic recession and lack of Australian theology. The SCM therefore aims at movement building and developing a sense of mission, purpose and direction. Focus is placed on building up their theology and spirituality as well as actions for justice.

 

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PHILIPPINES: The SCM aims at theological formation, leadership formation and ideological formation of its members. It also works towards a change in the Philippine educational system so that it may become a mass and free education for all the Filipino youth.

After the exchange and sharing, participants were asked to list down their SCM's strong programmes. They were then divided into small groups for sharing. As it turned out, there were three strong programmes common among a number of the national movements. Representatives of some volunteer countries were then asked to share to the big group, namely: (1) Philippines, Korea and Sri Lanka which indicated leadership formation as their strong programme; (2) Australia and Bangladesh, their women's programme; and (3) India, Indonesia and Taiwan, their Bible study programme. Following is a summary of the groups' sharing.

 

A. Leadership Formation Programme

1. Philippines:

The SCM conducts this programme at the local chapters through leadership training seminars twice yearly. This live-in seminar usually invites resource persons to talk about the national situation, church and youth situation. There will also be workshops to enable participants to be actively involved. Leadership formation continues with the help of this strategy of organizing: (a) social investigation (b) cell building (c) committee formation and (d) chapter building.

 

2. Korea:

The KSCF defines a leader not as one who holds a national office but one who is,able to stay in the movement throughout the four­year university term and during which time he/she is able to train other students. The training is carried out at the universities -- through seminars and live-in programmes. Content includes analysis of the political situation of Korea; discussion on minjung theology (e.g. from what perspective the Bible is to be looked at and how to put faith into

 

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action); discussions and group work on the students' role as Christians in society; and small group discussion on mass based activism -- how to increase awareness of people and other students on social issues. This often leads to actions such as propaganda distribution and demonstra­tions. The training is conducted on the basis of senior junior system -­i.e. fourth year students train third year students; third year students train second year students; and second year students train first year students. The national officers training programme is held with the participation of selected third and fourth year students. This training is basically for an overview of how the movement is progressing and for choosing officers. Hence, officers change each year with the older ones orienting the incoming officers.

 

3. Sri Lanka:

With the increase in human rights violations in Sri Lanka, the SCM has geared its leadership formation programme to human rights education. The aim is to equip students to enable them to be actively involved in human rights issues and to reach out to the masses of people. The programme is carried out through drama-workshop. An advertise­ment was placed with the newspapers asking for interested students from all faiths to join the drama-workshop. Some 55 students were chosen from 100 applicants. They then met for a week-long discussion/sharing on the human rights situation of the country; inputs were made by human rights advocates, dramatists and SCM senior friends. From the discussion-sharing, a street drama was made. The play, performed by 10 school and college students, was first staged during the Human Rights Festival and after that in various places especially where the people are suffering most from human rights violations.

 

B. Women's Propramme

1. Australia:

At the national level, the SCM conducts a women's conference annually and produces newsletter on women's issues -- e.g. one issue of the publication focused on "kitchentable theology to bedroom theology". At the local level, the SCM units have been encouraged to form women's

 

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groups as well as men's groups for the consciousness-building on women's issues. The use of inclusive language has also been encouraged and practised consciously.

 

2. Bangladesh:

A women's committee has recently been created at the SCM units in the country. Planned programmes include women's education and self-help employment projects. The aim is to create a general awareness on the situation of women and to promote economic independence.

 

C. Bible Study Programme

1. Taiwan:

The SCM holds a yearly six-day Bible study camp. This has been a regular programme for the last 20 years. Themes have alternately been taken from the gospel according to Luke (poverty), letter to the Romans (Christian doctrines) and Genesis (hermeneutics). It is attended by some 150 students, 30-50 staff from various SCM units and a number of theology students and Christians from different denominations. Both the staff and students design the programme. Content includes presenta­tions on various topics by resource persons from different denominations, small group discussions, Bible reading sessions and singing of hymns. Basically the programme aims at deepening participants' theological and biblical understanding, and providing an avenue for their closer interac­tion with one another. However, one negative point is that while participants get to study the Bible, there is little chance to move further so as to translate faith into action; in fact, there is no intensive follow-up when the camp is over.

 

2. India:

.    The SCM holds a summer school of Bible study for seven days once a year. The content includes the historical background (components and authority) of the Bible; how to read and interpret the Bible; and the Bible in the context of one's society. After the study sessions, participants go on exposure to the realities of the country -- e. g. among the agricul­

 

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tural labourers, farmers, fisherfolk, quarry workers; and on issues like ecological degradation, deforestation, environmental pollution. The SCM has also organized Bible study on the situation of the Dalits (the oppressed and downtrodden) of India highlighting the Dalit theology.

The Bible study programme at the regional level usually deals with common issues such as caste, women's problems, labourers, ecology, environment, Bible and other faiths, and ecumenism. There will also be exposure to the realities particular to the region.

At the unit level, the programme is held once each month or fortnightly. The studies are based on sub-themes adopted from the annual theme of SCM India. The national SCM prepares the booklet of guidelines for this unit level Bible Study programme. Usually senior friends or pastors lead the sessions and later students rotate the leader­ship among themselves. To encourage active participation of all the participants, creative methodologies such as games and plays/skits are used in conducting the Bible studies.

 

3. Indonesia:

Bible study is an integral component of all training programmes of the SCM. It is held mainly to deepen students' theological understanding. Bible study camps are also held at branch level. At each SCM branch are various cell groups which also conduct their own weekly Bible study. The members arrange their own topics of discussion based on their needs and situations, and rotate the leadership of the sessions among themselves. Otherwise, they follow the themes and sub­themes for study as decided upon by the SCM national committee. The basic aims of the Bible study programme are: (1) to deepen understand­ing of the Bible and its application to daily life, (2) to develop a spirituality to build members to be Indonesians first, and (3) to develop faith, knowledge and sense of servitude.

 

 

THE SCM AND THE CHURCH

Another point for review was the relationship between the SCM and the church. Historically, the SCM has maintained a "critical"

 

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relationship with the church, often reminding the latter of its calling and vision. But in some cases, it has become either too antagonistic, if not too at home, with the ways of the institutional church. The following question was raised for discussion: "In what ways can the SCM be prophetic -- relating with the church, yet maintaining its critique in a most constructive way?" Participants were given time to group themselves nationally and discuss. When they re-gathered as a big group they shared the result of their discussion which is hereby summarized.

Aotearoa: The SCM can play a prophetic role and be a critic of the church by attending church regularly, addressing ecumenical youth gatherings, and listening to the people. It must continue to hope and work for a church that is community-based and where power is decen­tralized as opposed to the present hierarchical structure.

Taiwan: The SCM must share with the church its findings -­e.g. from the exposure programmes -- and even urge the church to sponsor such programmes of exposure to social realities. The SCM must work for more representation of women and youth in the General Assembly of the church.

India: The SCM has never been a part of the church in that it does not belong to any particular denomination. It is however part of the NCC in India. The SCM has always been critical of the church as an institution because it caters to the needs of the rich but it is anti-poor, anti-women and even anti-Indian (it is highly westernized). When the SCM brought this up and held a dialogue with the church, the members were labelled anti-Christian elements and were even banned from certain churches and places in the country. However, the SCM continues to strive to fight against the hierarchical and institutionalized church, hoping to transform it to become more people-oriented and, therefore, pro­women, pro-students, pro-poor. The SCM also continues to work for broader ecumenism. The annual observance of the Universal Day of Prayer is also one avenue for bringing the SCM closer to the local congregations.

Philippines: Although the SCM is an associate member of the NCCP, its relationship is only at the level of sponsoring attendance at

 

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symposia and the like. Ties with the NCCP youth organizations have been forged more concretely through joint efforts at campus ministry. Since many youth are critical of the church's hierarchical nature and do not go to church, the SCM has been blamed for "taking away the faithful youth." The SCM however is not anti-church -- it only stresses the need for worship to be reflective of the poor and the needy; it only calls for church renewal and for the church to identify with the poor.

Sri Lanka: The SCM is a member of the NCCSL. Though the mainline churches accept SCMSL as an organization, they do not have any working relation owing generally to the contradicting ideas of the SCM and the churches. Since the churches are generally conservative, the SCM constantly faces problems in dealing with them, especially the older generation of leaders who are predominantly male. The SCM maintains direct contact/link with the churches through the chaplains and the members who are involved in the churches though not in the decision­making bodies.

Japan: The SCM is not formally related with the church but some of the units have very close relationship with the church. It is a member of the NCCJ.       The SCM has always taken a strong stand on issues such as ecumenism irrespective of the church's view on it. Sometimes the local units of the SCM hold joint activities with the church.

Australia: There is a breakdown of relationship between the SCM and the church but the SCM is trying to build it up again. Now many SCMers would like to go back to the church and to communicate with them about the SCM, its functions, goals, visions, programmes, etc. They are strengthening relations with the chaplains and with senior friends who are well placed in the churches. Nevertheless it continues to work at making a critique of the church's spirituality, challenging the church to work with the youth and to take youth ministry more seriously. The SCM feels that warship must be inclusive of women.

Indonesia: The SCM has a functional relationship with the church but is not part of the structure of the church. Because it shares the same vision as the church's vision, it works closely with the church

 

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especially in such areas as building more SCM branches and providing scholarships to poor students.

Singapore: The SCM is an associate member of the NCC Singapore but the relationship is only cordial. There is no joint programme or joint venture with the church. There is also no direct contact with the churches, only minimal contact with a few pastors and at a personal, rather than movement, level.

Fiji: The SCM in Fiji has just started after having been non­functional for about 10 years or so. At the moment, nothing concrete has been established on SCM-church relationship.

Bangladesh: The SCM has no direct relationship with the NCC or any of the church denominations. But it has good support with church youth groups and is slow trying to -expand its ecumenical relationship with other church denominations.

On the whole, through this discussion, it was felt that the SCMs have realized that they should get back to the churches if they are to be a prophetic voice for the change of the church's structure and on behalf of the youth and women. Since the early 1980s the senior members and senior friends of the various SCMs have begun feeling the need to maintain relations with the churches. However, it has been observed that the usual critique of the Church institution has become somewhat shallow, reflecting a serious lack and absence of a renewed understanding of what the Church is or should be. The SCMs today must address and re-examine this. Besides, SCMs today have the added prophetic respon­sibility of taking up women's issues and insisting on their increased participation in leadership roles and positions. One specific contribution may be in critiquing patriarchal excesses and cultural bias in biblical inter­pretations, sexist language, church doctrines which denigrate women, worship and liturgies which reinforce the devaluation of women, etc.