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The regional staff which met in
Bangkok during late August last year decided to take seriously the theme first articulated
by Asian delegates to the Federation's Addis Ababa Assembly, then called "Theological
Self-Reliance". To express the more
encompassing concerns of the theme, a new battle cry, as it were, has been
formulated - "The Struggle for Self-Reliance in Asia Today".
The struggle for self-reliance is
especially meaningful and relevant for Asia because of its past and present
experience of domination, both in its overt and covert forms. Swooping down at Asia at a time when the
people of this huge continent were still politically innocent, economically
undeveloped, and socially unsophisticated, the powers of the west tore the
region apart, and each, taking his own share, possessed the land, the people,
and started a long and pervasive history of colonization and oppression.
The colonization was so encompassing
that the product was a consciousness in the Asian, which could not, and,
sometimes, would not see beyond the pseudo-altruistic and pseudo-Christian
motives of the invaders. For a long, long time even the educated ones did not
perceive that it was for political hegemony that the west came and not to
protect them; that it was to explore and utilize Asia's natural resources to
feed the ever-hungry industrial mills of the west and not to develop the
economy of the region for the amelioration of its people; that it was to
exploit Asian manpower to supply cheap labor for the west's factories and not
primarily to provide jobs for the teeming millions of the region; and that it
was to complete the control that Asians have been taught, and taught hard, that
their cultural heritages were inferior to those of the west.
Asians were so conditioned to this
mental set that it was harder for them to see the shift in strategy of the
conquerors when the age of colonialism was supposed to have passed. For now, the colonizers have to use more
subtle forms to perpetuate their dominion; in many cases, they use as
"fronts" selected sons of the land" who would sell the
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patrimonies of the people in order to fulfill personal
ambitions and satisfy their greed for power and wealth. Neither is it easy for
Asians to detect expansionistic motives beyond economic goods offered by
homegrown Asian powers.
Christianity was also introduced in
Asia as the "white man's religion". The Gospel was clothed in western
thought forms and images and for a long time Asian Christians worshipped using
western liturgy and music, listened to sermons with illustrations emanating
from the experience of Christians in the west, and studied Bible Lessons
prepared by churches in the west for their congregations. The pattern was also found in theological
seminaries where the few Asian theologians would do theology that was
western-oriented and far removed from the realities and situations of the people. As a result, Asian Christians could identify
more readily with fellow Christians abroad than with their own people.
Clearly we can see that for any real
liberation from all forms of oppression and domination to take place, Asians -
that is farmers, workers, students,
laborers, professionals, mothers, and even children - should first shed off the
mentality of relying on outside forces, and build in themselves, a reliance
on their own innate capacity, judgment, ability, and resource. They need to
chart their own destinies but they can only do this if first they find their
identity as those equal with others around the world. To do this, values and
attitudes, which have been carefully instilled by the conquerors, would have to
go. Asians must be able to transcend
their situation - and transcendence is possible only if they develop
self-reliance.
In the long and painful struggle
from dependence to self-reliance, Asian Christians have to wrestle hard to see
the relation of the liberating Gospel with their object condition. As they live out their faith in direct
relation to the life-and-death struggle of their people, they will be able to
formulate a theology, which is not sterile and ivory-towerish,
but one, which has taken the essence and form of Asian flesh and blood. We categorically assert here that the
Christian message of salvation and liberation through peace and justice is
relevant for Asia today as it was for other countries at different stages in
their history. But, the Gospel must always
be incarnated authentically. That choice
Christians must take; is the decision Christians in Asia today must make!
I told them that what I have tried to live for and what I hope I am
ready to die for not just a genuinely free and democratic (nation), but also an
authentically radical Christianity.
...Christianity - both institutionally and theologically— has hitherto
been either out rightly with the established oppressors and has contented
itself with a middle-of-the-road position....
...in situations of injustice and oppression (which even my
interrogators admit still exist), the path of justice and freedom is not easy
or pleasant.
I rejoice, in fact, that my body is
made to bear marks that will identify me more fully with the oppressed. The
word can become literally flesh and blood.
FR. EDICIO
DE LA TORRE, SVD
This special issue features our
Self-Reliance Programs. We believe that
this is the most effective way of reaching three main targets:
1) The national movements;
2) Others who are struggling for self-reliance in
Asia today; and
3) Agencies and friends
The projects, as they now appear,
are the expanded versions of the priorities brought into the Asia Committee
last June by representatives from national movements. Thus, they are not projects of the staff per se, but of the whole region. In blowing up the priorities, the staffs were
guided by realities on the Asian scene and the needs and challenges of the
time; the framework in which SCMs exist and operate; i.e., they (the national
movements) are not end to and by themselves but agents in the whole process of
liberation through conscientization and politicalization.
That as students and faculty, they are bound by a common
mandate to commit themselves in helping make every Asian a whole man and every
Asian nation a whole people.
It should be noted, moreover, that
the underlying philosophy of work upon which the programs have been built is praxis: action-reflection. The workshops, leadership-training
conferences, Asia Assembly 1976 are set up to provide those who are already
living out their commitments in concrete situations opportunities to reflect
together and to learn from each other.
This is why Project I, which is primarily aimed in identifying these
people / groups and setting up a more closely, knit and effective network of
communication among the grass root workers / organizers, is vital to the whole
programme. The staff hopes that it will
be a continuing concern of the region.
Objectives:
1.
To
identify individuals and groups involved in the struggle for self-reliance in
the region.
2.
To
set up a network of communications among these individuals and groups.
3.
To
gather data on their operations and work.
4. To help build leadership among them
through participation in leadership
training programs and workshops on the national and regional levels.
5.
To
help provide opportunities and resources for reflection and sharing of
experiences with others in the same struggle.
6.
To
create a supportive spirit and sense of solidarity among those in the struggle
for peace and justice in Asia today.
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Target:
1)
Peasants
– farmers
2)
Workers
- laborers in industry
3)
Students,
faculty in academic communities
4)
Community
organizers in slums and among minorities
5)
Political
prisoners and their families
6)
Others
Program:
Surveys, reports, communications
(newsletters, circulars, etc.)
Personnel / Resources:
1)
Staff
to share in traveling to conduct initial survey and recording work
2)
National
movements
3)
Institutions
- schools, church – related agencies, etc.
4)
Contacts
Type A: ALDECS: SUB-REGIONAL LEADERSHIP DEVELOPMENT CENTER
1.
The
Asia Leadership Development Center has over the last few years been the focal
point of Asia regional activity. From a
more traditional pattern of leadership training, ALDEC in 1975 has been
planned to become a series of study and action programs in sub-regional
situations that are geared towards a more long-term and in-depth involvement in
key issues affecting the life of the region.
Participants in the 1975 ALDEC programs, therefore, are those involved
in the study and reflection method (based on experience) on a certain
issue. Towards the end of the year, they
shall come together for collective reflection and setting up of further
strategies.
2.
Suggested
issues on which the four areas will center their programs:
a.
South
Asia - “Poverty, Land and Population"
b.
South
East Asia - “Students, Peasants, Workers"
c.
East
Asia - “Militarism"
d.
South
Pacific: "Imperialism"
All areas will set a part of the program
for reflection on the theme of "theological self-reliance".
3.
Although
ALDECs in 1975 shall be generally sub-regionally
based, since they are conceived as projects based around a particular area or
concern, SCMers from one sub-region may join in the programme of another
sub-region if they have done the necessary groundwork on the issue of their
interest. Cross-participation, however,
is subject to budgetary conditions.
4.
Dates: October-December 1975.
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Type B REGIONAL WORKSHOP FOR LEADERSHIP TRAINING
Objectives:
1.
To
understand the relationship between the macro-micro views of development, e.g.,
the roles of foreign aid, foreign investment, multi-nationals (now called
trans-nationals) – especially banks, war industry, militarism, land,
population.
2.
To
gain deeper insight into the theological and cultural bases and meanings of
self-reliance.
3.
To
share experiences and programs of action in the grassroots and national
levels.
4.
To
learn more about intermediate technology.
5.
To
experiment with cultural tools.
6.
To
bring about regional cooperation and
support.
Participants:
Grassroot
organizers who can communicate in English, French, or Indonesian / Malaysian Bahasa. At
least one from each country in Asia.
Program;
Field trips, seminars,
discussion groups, drama and arts.
Tentative Date: (First workshop)
June / September 1975.
Location:
Thailand.
Duration:
3 weeks
Procedure in the selection of participants;
1. Distribution of questionnaire to potential
participants for necessary background data.
2. Participants will come from those
identified in Project I.
Objectives:
1) To share experiences in grassroots situations.
2) To provide a follow-up for the regional leadership
workshop.
3) To initiate programs and actions on specific issues.
4) To document proposals and actions taken and to
provide ways and means for on-going research and studies on situation, projects
and programs.
5) To identify new people for regional leadership
training.
6) To prepare participants for Asia Assembly 1976.
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Procedure:
National movements and
groups together with participants in the regional leadership training workshop shall
prepare, an outline of the national consultation stating the objectives (which
shall be in consonance with the stated purposes above), the participants, the
duration, the date and venue, and the program.
Also, a budgetary outlay, 50% of which will be
shouldered by the national movement or participants. The Asia Office (if
it does not exceed the ceiling, which will be set when funds have been assured)
will subsidize the other 50%. Both program and budget proposals will be
submitted to the Asia Office.
Dates:
January - March 1976.
Theme: "The Struggle for Self-Reliance in Asia
Today"
Background:
It has been quite sometime since Asian
students, youth, and faculty identified with the World Student Christian
Federation have been together in an assembly.
The last ones were those held in Rangoon, Burma in 1958 on "The
Life and Mission of the Church" and the sub-regional conferences organized
on "Christian Presence" during the mid-60's.
There are many things Asians can
share and gain together in a gathering in the mid-seventies. During the immediate past, Asian societies
have continued to experience various forms of convolutions and revolutions
among and within nations. We need not
detail the litany of pressures and presences on the Asian scene, which have
their effects on the political, social, economic, and cultural life of the
people: imperialism, militarism,
multi-nationals, poverty, population, famine, wars of liberation, racism,
discrimination against women, development strategies of all types. Increasingly the churches, or groups within
the church, are coming to grips with the meaning and the relevance of the
Christian faith to the realities of and in Asian societies.
But, in order to get a more faithful
and more representative analysis, insight, and reflection on the meaning of
self-reliance as it relates to the quest and struggle of Asians for peace and
justice for themselves and for the region, the call for an assembly should be
addressed to all who are in the struggle:
students, faculty, youth, farmers, workers, and others. The projected Asia Assembly then will be
quite significant, at least, on two counts:
1.
It
will attempt to bring together people representing a real cross-section of Asians who are in
the struggle; and
2.
It
will attempt to bring together representatives from all of Asia.
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Objectives:
1.
To provide a forum for Asian students, youth, faculty,
farmers, workers and others for reflecting on the need for self-reliance on all
aspects of their common life as Asians;
2.
To understand more deeply the relation of the
Christian faith and other faiths in Asia to the commitment to and participation
in the struggle for peace and justice;
3.
To provide an opportunity to share experiences, life
styles, and involvements among the participants, drawing from their
participation in development / liberation programs and actions, the fruits of
projects like ALDEC, FI, and inter-agency efforts with WCC, CCA, and other
national groups oriented towards liberation.
4.
To evaluate and synthesize projects on self-reliance
of WSCF Asia Region to provide a basis for planning for the thrust and
programme for the next quadrennium.
5.
To help prepare delegates to the WSCF General
Assembly in 1977 in Sri Lanka (tentative venue).
Participants:
A. Official delegates:
1) National movements 15
(Pakistan, India, Sri Lanka, Burma,
Thailand, Malaysia, Singapore, Indonesia, Philippines, Hong Kong, South Korea,
Japan, Fiji, Australia, New Zealand)
2) Other students, youth, faculty,
farmers, workers 24
(From countries of No. 1) and also
from Bangladesh, Cambodia, Laos, South Vietnam, North Vietnam, North Korea,
China, Pacific Islands)
3) Regional Staff 4
_____
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B. Guests and Observers:
1) International WSCF participants 6
(North
America, Latin America, Africa, Middle East, Europe and Geneva)
2) Ecumenical
participants 6
(World Council of Churches, Christian Conference of
Asia, Pax Romana, etc.) ____
12
Total
= 55
Tentative Date:
April, May, or June 1976
Venue;
Bangkok, Thailand or Hong Kong
Duration:
One week
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Project I: Communication
Network for Grassroots Workers — US$ 6,000.
Project II: Regional Leadership Training Workshops
Type A: ALDECs 22,500
Type B: Regional Workshop 15,000
37,500
Project III: National
Leadership Training Consultations 10,000
Project IV: ASIA
ASSEMBLY 1976
30,500
________
Total
US$84,000
Less Appropriated – ALDEC 20,000
_________
Total Balance to be raised =
US$64,000