Moderamenverslag: Vroue se posisie in die kerk en samelewing

Augustus 2010

 1. ‘n Suid-Afrikaanse prentjie 

Ons wil dit baie duidelik stel dat ons intens bewus is daarvan dat die gesprek oor Suid-Afrikaanse vroue ‘n geweldige diversiteit van etnisiteit, ras, klas en godsdiens insluit. Wat die een vrou in Suid-Afrika se realiteit is, mag radikaal van ‘n ander vrou se belewenis verskil.

In Suid-Afrika het wit vroue vir die eerste keer op hul politieke regte aanspraak gemaak toe ‘n afvaardiging van Voortrekkervroue in Natal die Britse Hoë Kommissaris in 1843 gaan spreek het en op stemreg aangedring het, maar hulle versoek is van die hand gewys. Dit was eers in 1930 dat wit vroue stemreg gekry het. Vetten (2000b: 36)  wys daarop dat die verwerwing van stemreg ongelukkig nie gelei het tot wit vroue se grootskaalse deelname in die nasionale politiek nie en dit het ook nie ‘n wesenlike bydrae gemaak tot groter politieke inspraak of regte vir die swart meerderheid nie.

Op 9 Augustus het ons Nasionale Vrouedag gevier. Hierdie openbare vakansiedag gedenk die opmars van vroue na die Uniegebou in Pretoria op 9 August 1956 waaraan tussen 6 000 en 20 000 vroue deelgeneem het om protes aan te teken teen die paswette. Vetten (2000b: 89) herinner daaraan dat dit altyd vir swart vroue in Suid-Afrika duidelik was dat die stryd teen rassediskriminasie voorkeur sal kry bo die stryd vir vroueregte.

Kretzschmar (1991: 110-111) maak die stelling dat die trekarbeiderstelsel en tuislandbeleid in die apartheidbestel in Suid-Afrika een van die beste illustrasies is van die wisselwerking tussen ekonomiese gulsigheid (“greed”), politieke ideologie en geslagsdiskriminasie. Sy sê sonder omhaal:

Within this so-called Christian country, it was (and still is) supposed by many that black people did not need the comfort and security of a family life, and that they could be forcibly denied mobility, housing and access to land. The tragedy of this situation is that the very people who maintained the migrant system included thousands of Christians who confessed their belief in the sanctity of marriage; called God “Father” whilst depriving thousands of black children of the presence of their fathers; and engaged in sentimental orgies on Mother’s Day whilst condemning the mothers, wives and daughters of migrant workers to a lonely struggle for survival.

Prof Tinyiko Maluleke (2005: 108-109) skryf oor sy eie ma wat so ‘n vrou was wat op haar eie moes oorleef terwyl haar man in die stad gewerk het.

During the years of struggle against Apartheid Black women were advised to wait and not make too many demands, until the country had first been truly liberated. So when 1994 came, many of them were still waiting, without skills, without confidence, without health, without power.

(Maluleke 2005: 108-109)

Die een ding wat alle vroue in Suid-Afrika in gemeen het, is dat die ideologie van patriargie deel vorm van alle kulturele en etniese groepe. ‘n Ander sterk gemene deler in die Suid-Afrikaanse samelewing is dat met die laaste sensusopname 79.8% Suid-Afrikaners verklaar het dat hulle die Christelike geloof aanhang. (Stats SA, 2004)

Om statistiek te verkry oor geweld op vroue in Suid-Afrika is uiters moeilik omdat die  aangemeldings nie die voorkoms daarvan reflekteer nie. Daar word egter baie pogings aangewend tot navorsing in die verband en wanneer ons kyk na navorsing wat wel beskikbaar is, lyk die prentjie skokkend.

• SA het van die hoogste voorkoms van geweld op vroue in die wêreld (Ramphele 2008: 103).
• Vier kategorië van misbruik/mishandeling op vroue word onderskei, naamlik ekonomiese, emosionele, fisiese en seksuele misbruik (Bollen, Artz, Vetten and Louw 1999: 8 – 9).
• Al vier vorme van mishandeling vind die mees algemeen binne die huis plaas (Rasool, Vermaak, Pharoah, Louw & Stavrou 2002).
• Die SAPD beraam dat daar elke 35 sekonde ’n vrou verkrag word in Suid-Afrika (Vetten 2000 a: 50). Sommige bronne beraam die verkragting van Suid- Afrikaanse vroue op een uit elke drie vroue in haar leeftyd (Flieks en TV 2010), terwyl ander bronne praat van een uit twee SA-se vroue wat verkrag word in haar leeftyd en een uit vier SA-se meisies word voor die ourderdom van 16 seksueel misbruik (Cock & Bernstein 2002: 169).
• Gesinsgeweld met fisiese geweld op vroue word bereken op een uit drie of een uit vier vroue. “Intimate Femicide” – moord op vroue deur ‘n lewensmaat – ‘n studie in 1999 bevind dat in SA daagliks vier vroue op hierdie manier vermoor word (Matthews, Abrahams, Martin, Vetten, Van der Merwe and Jewkes, 2004).
• A.g.v. vroue se fisiologiese kwesbaarheid vir HIV-infeksie is verkragting nog ‘n manier om vroue te vermoor. Na raming maak vroue 58% van volwasse populasie met HIV uit (Ramphele 2008: 108)

Seksuele teistering dek ‘n wye spektrum van gedrag wat insluit verbale opmerkings oor iemand se voorkoms, die skep van ‘n vyandige omgewing deur byvoorbeeld seksistiese grappies (soos die dom-blondine-grappies) te vertel, om prente van skamel geklede vroue teen mure te plak, aanhoudende ongewenste uitnodigings vir ‘n afspraak of teisterende e-pos en SMS’e. Gedrag wat vroue (of mans) objektiveer, soos ‘n wolwefluit of aanstaring, kan as seksuele teistering beskou word terwyl blatante optrede soos bestasting, aanranding en verkragting geen verduideliking nodig het nie (Gouws, 2010).

Die geweld van armoede raak vroue in Suid-Afrika direk. Vroue, in die algemeen, maar veral swart en bruin vroue, verdien minder as mans. Werkloosheid kom meer voor onder vroue as mans en hierdie kombinasie dra by tot die sogenaamde “feminization of poverty” of konsentrasie van armoede in gesinne waar vroue die hoof is (Amoateng et al 2004:21). Plattelandse swart vroue is veral magteloos, stemloos en afhanklik aangesien 65% ongeletterd is en nie toegang tot grond het nie (Cock & Bernstein 2002: 168).

2. Patriargie en feminisme

Feminisme is die beweging wat patriargie as vertrekpunt gebruik om die uitwerking van magsverhoudings in die samelewing te ondersoek. Daar bestaan verskillende feministiese bewegings. Binne feministiese teologie werk ons hoofsaaklik met die volgende definisie:

Feminism is a struggle to end sexist oppression. Its aim is not to benefit solely any specific group of women, any particular race or class of women.  It does not privilege women over men.  It has the power to transform in a meaningful way all our lives.
(hooks 1984: 26)

Stephan Pattison (1994:242) ‘n Britse pastorale terapeut gee ‘n nuttige definisie van patriargie:

Patriarchy is the manifestation and institutionalization of male dominance over women and children in the family and the extension of male dominance over women in society in general. It implies that men hold power in all the important institutions of society and that women are deprived access to such power.  It does not imply that women are either totally powerless or totally deprived of rights, influence, and resources.

Riet Bons-Storm (1998: 100) Nederlandse feministiese teoloog, verhelder die effek van patriargie verder:

I contend that the meanings given to sex and gender by the dominant discourses in society are important components in the making of personhood. To a great extent they determine people’s views and standpoints. Although I have not been violently oppressed, I have a lifetime’s experience of discrimination, of knowing that a woman has less authority to speak and to be heard than has a man. The voices of many women, together with their valuable contributions to the formation of thought and practice are ignored or silenced.  I have come to understand this phenomenon not so much as the vice of brutal men, but as a structural problem of our societies and churches, because they are constituted by patriarchal ideologies.  In my life and work I have to acknowledge the fact that the power to decide what is true and good rests with men, namely white, well-to-do, often university-educated men, while women are still understood as intrinsically less trustworthy, less rational and as such, are called to more or less overt obedience.  This power imbalance eventually leads to violence against women, much of which is sexual in nature.  The aim of the feminist movement is to analyze this situation of inequality and oppression and to end the suffering.  Power differences among women have to be taken into account as well.  According to the dominant ideology of our society and churches, being white, middle-class, privileged and highly educated, grants power over people who are black, poor and untrained in the accepted rational discourse.  This is true for men, but it is also true for women.  Women need to be alert to this reality.

3. Geslag en magsverhoudings

In haar boek The Incredible Woman bespreek Bons-Storm (1996:25) die uitwerking van magsverhoudings in die samelewing, sy dui ook aan watter tipe faktore bydra tot die versterking van ‘n persoon se magsposisie in die gemiddelde Westerse gemeenskap. Wanneer feminisme praat van ‘n politieke vertrekpunt, word daar na magspolitiek verwys.

Feminism as a political stance critiques the values of a society, analyzes the power structure of a society, and develops strategies to transform society. The leading image is a society in which men and women of different colour, ethnicity, class, age and sexual orientation can live together without oppression and marginalization – a healed society, celebrating difference-in-equality.

Feminism as a political stance criticizes the power relations among people. By looking at the situation in our society with open eyes and an open mind, one is forced to become aware of the amount of suffering that is due to the imbalance of power between women and men.  Power can be defined as the ability to influence the emotions, thoughts, attitudes, and behaviour of others.  Power functions in relationships.  Power, as such, is not necessarily oppressive.  It can be seen as neutral and can be used in a positive way.  Power in a negative sense is restrictive and oppressive.  Restrictive, oppressive power limits the range in which another person can make choices, thus denying the other of being the subject of his or her own decisions.  Violence is oppressive power that has become physically, psychologically, or spiritually destructive.  Feminism is, of course aware of the power imbalances that also exist in relationships among women.

It is obvious that being male, being fatherly, being White, having possessions, being highly educated, being heterosexual, being young, and not being disabled in body or mind are among the important empowering factors in our society. The more of these factors that are attached to a person, the more powerful that person is, and the more influence she or he can claim over others.

Teoloog Hantie Kotze (2000:39) wys op die ooreenkomste in die manier waarop die Bybel gebruik word om die magsdominansie van seksisme en rassisme te ondersteun:

Racism and sexism use much of the same methods to justify the domination of one group over another. The Bible is used to qualify the hierarchical structuring of society, the church, the family and the world. This means that the centre of life is not the interconnectedness of all beings before God, but rather a specific order. Through the eyes of hierarchical thinking, life can only flourish if human beings are treated on the basis that man was created first and then woman; and that humans should rule this world by domination.

(Kotzé 2000: 39)

4. Die kerk en seksuele geweld op vroue

Ackermann (1996:151) is van mening dat die stilswye van die Christelike kerk oor die onderwerp van geweld op vroue in prediking, lering en pastorale werk gesien kan word as ‘n “uncaring timidity” teenoor hierdie skokkende probleem. In die lig hiervan vind sy dit dus gladnie verassend dat gelowige vroue na ‘n verkragting verkies om hulp te ontvang by sekulere organisasies eerder as by hul predikante nie. Ackermann wys daarop dat die vrae wat hierdie vroue vra, naamlik: “Hoekom gebeur dit met my?” “Hoekom laat God toe dat dit gebeur?” “Is dit my skuld?” dui op beide ‘n teologiese en pastorale krises vir hierdie gelowige vroue. Ackermann (1996: 151) pleit:

Feelings of guilt, shame, anger, abandonment by God and by your community and the need to break the silence around an experience of horror and abuse, cry out for adequate theological and pastoral response.

James Poling (1991: 146) pastorale terapeut uit die VSA skryf oor die posisie van die Christelike kerk tov seksuele geweld op vroue:

As hard as it is to accept, the silence of the church on the evil of sexual violence points to the complicity of the church in perpetuating the ideology of patriarchy and its contribution to making the suffering of women invisible. The church has practiced a historically all-male clergy, the subordination of women in leadership, authoritarian and moralistic preoccupation with sexual fidelity and heterosexuality, and an impotent critique of society that is sexist and racist.  On the issue of sexual violence, there is scarcely a difference between church and society.

Poling (1991: 152) gaan voort en beskryf die tipe gemeenskap wat Jesus gevorm het – een wat op inklusiwiteit en geregtigheid gebaseer is:

Jesus addressed the issues of sexual violence by talking about abuse of power. He scolded the disciples who tried to enhance their power in the coming kingdom (Matt. 20:20ff.).  He was merciful toward the woman “caught in adultery” (John 8:3ff.) and inclusive of women in his ministry.  He encouraged the prophetic tradition of favouring “the least of these” (Matt. 25:40, 45).  He confronted the religious leaders of his day with their hypocrisy and abuse of power (Matt.23:13ff).  Jesus was a person with enough stature to encompass the full experience of others in his experience, and who had an internal sense of power and strength so that he did not need to abuse others.  He gave his followers a vision of an inclusive and just community that would use power to benefit all its members, with special attention for those most oppressed.  And he called the leaders if the church to be the servants of all (Luke 22:26).

Kritiese stemme vanuit kerkgeledere praat soos volg oor manlike geweld op vroue:

By contrast, the womanist and feminist view of male violence is that gender inequality is socially constructed as a hierarchy, that most men base their personal identities on being members of the dominant class, and that the purpose of male violence is to enforce male dominance over women and children like other forms of oppression such as racism, classism, and heterosexism. As women have become conscious of themselves as an oppressed class, although experiencing different kinds of oppression from one another depending on race, economic status, sexual orientation, religion, and nationality, they have challenged both the liberal and conservative views.  They reject the conservative view that gender inequality is God-ordained and that restoration of male dominance will decrease male violence.  They also reject the liberal view that violence is caused by individual sinfulness.  Violence is not evenly distributed within society as it would be if its basis were a fallen human nature.  Rather, women and children, especially girl-children, experience violence out of proportion to their numbers. (Neuger & Poling 1997:146)

5. Identiteitsvorming en geweld op vroue

Chopp and Taylor (1994: 36 – 37) beskryf hoe taalkonstrukte die belewenis van identiteit by mense beinvloed en hoe, deur die gebruik van taal, sosiale aannames gevestig word wat mense se belewenis van hulself en hul wêreld radikaal beinvloed. Hulle verduidelik:

Furthermore, women’s problems are not individualistic but social and corporate in origin and nature. Social structures create individual ills.  And social structures are linguistic – they are created, sustained, and mediated through language.  Oppression, then, is not simply a physical reality but a psychic reality, for one’s perceptions of self and world are formed linguistically, and the language is received from the social reality within which one is embedded.  When this language makes the male gender systemically normative, then women as the other gender are precisely that: other, outsiders, marginalized.  In addition, insofar as the language pervades the culture, all of the institutions within that culture will reflect and perpetuate the normative and therefore privileged status of the male as over against the female.  This pervasiveness not only includes the religious institutions within the culture; indeed, insofar as religious institutions are the culturally appointed conservers of value, these institutions become prime guardians of the patriarchal status quo.

6. Geslags-“rolle” en idees oor aanvulling of komplementering

Reuther (1996: 174) wys daarop dat, ten spyte van veranderinge t.o.v. die regte van vroue gaan patriargale kultuur, veral deur godsdiens, voort om die ideal van die afhanklike huisvrou wie se se werk en plek hoofsaaklik in die huis is voor te hou. Die idée dat die een geslag die ander aanvul of komplementeer, is deels gebaseer op die ooglopende fisiologiese verskille tussen die geslagte, maar is hoofsaaklik gebaseer op tradisies van die interpretasie van die Bybel sowel as histories-gebaseerde Christelike praktyke (Gelder 1996: 33). So het die aanname ontstaan dat die geslagte nie volledig is sonder die ander nie. Bybelse aansprake dat vroue en mans geskape is om mekaar aan te vul of te komplementeer, begin met die skeppingsverhaal in Genesis. Die argumente vir rigiede komplementering is dat die vrou geskape is uit die man, vir die man, na die man en benoem deur die man, alles aanduidend van haar minderwaardigheid (Gelder 1996: 33). Bybelkenners verskil onderling oor die interpretasie van die Nuwe Testamentiese tekste wat gebruik word om te sê dat die onderdanigheid van vroue ‘n goddelike instelling is en dat dit verkeerd is vir vroue om leiding te neem. Gelder (1996:34) wys ook daarop dat hierdie tekste gebruik is as bewyse om die argumente te staaf dat vroue minderwaardig is teenoor mans sowel as haar posisie as tweederangse of onvolledige beeld van God. Aangesien hierdie argumente in die konteks van patriargie plaasgevind het, is ‘n hermeneutiek van suspisie oor die gevolgtrekking van vroulike minderwaardigheid en rigiede komplementering geregverdig.

Rigid complementarity is a type of apartheid. It pays lip service to a form of equality between the sexes but sees nothing valuable in women beyond their difference from men. It is inextricably linked with false claims about inferiority of women. It works to prevent both women and men from developing full humanity and more perfectly imaging God.  (Gelder 1996: 34)

Isherwood & Mc Ewan (1993: 24) beskryf hoe hierdie rigiede komplementering die volgende stereotipes tot gevolg het:

Sex-role stereotypes, sweetly smiling females neatly turned out and proportioned, ever submissive, docile, helpful, as if developed according to a formula, replicate the pattern of domination and subordination: if one sex is defined as being submissive, if stress is laid on this quality, then it follows that the other sex is rightfully dominant.

Patriargie raak almal binne die samelewing. Morrell (2001: 17) beskryf die dominante diskoers oor die verwagting van wit mans gedurende die apartheid era soos volg: “being a protector, a wage-earner and knowing the right thing to do”. Toe duisende wit mans hul werk verloor het a.g.v transformasie en herstukturering in die begin 1990’s het hulle ervaar dat hulle die sentrale deel van hul identiteit as “broodwinners”, soos deur die partriargale samelewing aan hulle voorgehou, verloor het. Die verpligte militêre diensplig vir alle jong, fisies gesonde, wit Suid-Afrikaanse mans in die 1970’s en 1980’s het die lewens van duisende jong mans geraak:

For one or two years the lives of 18-year-olds were largely controlled by corporals and sergeants, many of whom were tough and crude professional soldiers… Afrikaans schools and churches participated in pro-government indoctrination…. The puritan sense of duty was invoked to mobilize and motivate young men for military service.   Du Pisani (2001: 165)

7. Diegene met stem en gesag teenoor die stemloses

Die weerstand teen vroueleierskap binne die kerk is baie deeglik gedokumenteer. Julie Clague (1996:12 & 13) verduidelik hoe manlike leierskap oorheers binne die magtige geinstitusionaliseerde kerkstrukture met mans in posisies van gesag wat uitgenooi en gekwalifiseerd is om met gesag te praat. Die effek van die tipe gesag word deur Clague (1996: 13) as volg beskryf:

It has been men who, on the whole, have held positions of authority, and have been described as authorities and have been said to speak with authority. Women, on the whole, have been ruled and have obeyed, have been denied their voice, and have been denied the opportunity to become authorities in their own right.

Aquilar (1996: 44) verduidelik verder hoe teologie gesien is as nader aan die intellek as die hart van die mens. “It has for centuries been developed in libraries and through the reading and re-reading of books” (Aquilar 1996: 44). Teologie kan gesien word as ‘n instrument van beheer in ‘n partriargale samelewing waar manlike predikante opgetree het as die enigste interpreteerders van God se boodskap en openbaring met hul rasionele antwoorde op die misterie van God. Seksisme in die kerk word ook duidelik geflekteer deur die eksklusiewe taal deur die weglating van vroulike voornaamwoorde en metafore in gesange, Skriflesing en prediking (Tatman 1996:214).

Feministiese Christelike teoloë het ‘n nuwe visie om aan hul kerke te bied- “an inclusive model that pervades the system from grassroots level to abstract theological concepts” (Isherwood & Mc Ewan 1993: 131). Soos Ackermann (2003: 50) glo ons dat die kerk ‘n instrument in die hand van God is om die belofte van genesing vir die skepping waar te maak. Sy verwys na Paulus se eerste brief aan die Korintiërs waar hy die kerk die Liggaam van Christus noem en duidelik aandui dat die lede van die Liggaam onderling verbind, interafhanklik en onmisbaar is. Vroue, soos alle gedooptes, het gawes om aan te bied om die Liggaam meer Christus-gelykvormig te maak.

Vroue is dikwels bang om hul opinies uit te spreek binne mansgedomineerde geloofsgemeenskappe. Bons-Storm (1998: 23) verduidelik dat baie vroue letterlik gewoond moet raak om hul eie stemme te hoor in gesprek met of in die teenwoordigheid van mense met gesag soos predikante. Die tweede stap is nog moeiliker, naamlik om vroue te oortuig dat hulle wel iets waardevol het om by te dra. Vir ‘n vrou om by hierdie punt uit te kom, moet sy die effek van die tradisionele rolle wat aan haar opgedra is in haar sosialisering in ‘n patriargale samelewing en kerk onder oë neem. Daarsonder sal sy waarskynlik nie in die kerk met gesag kan praat sonder skuldgevoelens en onsekerheid nie. Die vrae waarmee vroue worstel is: Weet ek genoeg hiervan? Klink ek dom? Verduidelik ek myself goed genoeg? Is ek nou te dominerend, onaantreklik, emosioneel? Hierdie onsekerhede moet ernstig opgeneem word en kan nie maar net afgemaak word met goedkoop woorde van aanmoediging nie. Vroue het nuwe stories oor hulself nodig wat hulle die gesag gee om te praat. ‘n Vrou het ook ‘n beeld van God nodig wat haar sal bevestig en ondersteun om haar stem te laat hoor.

Nelle Morton (in Bons-Storm 1996: 11 & 12) se idée van “hearing to speech”  beteken letterlik dat ons so goed en geduldig moet luister dat iemand algaande die moed vind om te sê wat sy of hy bedoel. Dit verg van die luisteraar die gewilligheid om buite ons grense en kategoriee te luister. Dit mag selfs beteken dat ons ‘n ander taal moet aanleer as waaraan ons gewoond is terwyl ons diep bewus bly van wat gepraat word deur liggaamstaal sowel as woorde. Neuger (1996: 98) stem saam dat vroue en ander gemarginaliseerde persone gehelp moet word om hul realiteite in hul “moedertaal” te benoem en beskryf sodat die volle mensdom kan deelneem aan die voortdurende mede-skeppingsproses met God.

8.Beliggaming

Feministe het nog altyd die liggaam-verstand dualism soos deur partriargie gekonstrueer betreur en beliggaming (“embodiment”) gevier (Waldron 1996: 66).

Feminists believe that failure to live deeply with our body, our feelings and our perceptions means that we lose our connectedness and our ability to relate. In feminist spirituality, this connectedness and relatedness has always been valued, and this is a point of differentiation from the male, whose tendency is to emphasize detachment.  (Waldron 1996: 66-67)

Feministe glo dat ons nie net op aarde is vir ‘n toekomstige doel wat ons mag bereik in ons verhouding met God nie, maar dat ons hier is “to relate, to weave and spin creative webs in our relationships and interactions and find God in our present situations and experiences” (Waldron 1996: 67). Ons doen dit deur ag te gee op ons onderlinge verbondenheid as deel van die lewe van alle beliggaamde wesens, terwyl ons onderdrukking weerstaan en daarna strewe om die wanbalanse van seksisme, rassisme, kultuur en klas te herstel (Waldron 1996: 68).

Ackermann (1998: 87) maak ons bewus van die feit dat die mag om mekaar lief te hê sowel as die mag om mekaar seer te maak en te wond in ons liggame begin “as we are our bodies”. She wys daarop:

The fact that apartheid has done so much damage to the bodies of South Africans compels us to reflect on the body theologically. Under apartheid our bodies defined our reality with sickening precision. No black bodies in this queue, no black bodies in this bed, no black bodies in this ambulance; no white bodies in shacks, no white bodies in drought stricken ‘homelands’, no white bodies in broken down class rooms. Our bodies defined whether we were stigmatized or advantaged. Our bodies became the site of the struggle for freedom and a rightful share in our country’s resources.

Die VIGS-pandemie het alles te make met ons liggame, want HIV gaan die liggaam binne en val die immuunsisteem aan totdat dit uiteindelik die liggaam vernietig. Vroue en kinders wat met HIV besmet is en wie se liggame ly agv pyn, honger, mishandeling en verwerping herinner die kerk daaraan dat die Evangelie gewortel is in beliggaamde aksies van liefde en omgee anders bly die Evangelie bloot  “pleasant-sounding theological theory” (Ackerman 2006: 239).

Die storie van die man Jesus van Nasaret in die wêreld sowel as sy lydende liggaam aan die kruis – die een liggaam gegee vir baie – vorm die hartslag van ons geloof. Christus se offer vee nie ons verskille uit nie, dit bied aan om die mure tussen ons af te breek, om weg te doen met uitsluiting, diskriminasie en vooroordele.

Through deliberate, embodied acts of acceptance and care, destructive differences which separate Jew from gentile, female from male, slave from free, black from white, and gay from straight, are overcome. Difference is accepted as God-given. Then we can be set free to accomplish God’s will in this world.  (Ackermann 2004:11)

Elaine Graham (1999:79) herinner ons daaraan dat ons liggame onderwerp word aan sosiale konstruksies in die vorm van standaarde en norme van skoonheid en normaliteit. Dit is dus belangrik dat ons voortdurend bewus bly van hoe ons met woorde en gedrag asook gebruik en uitleef van die Bybel en tradisie deelneem in die konstruksie van die liggaam (Dunlap 1999: 139). Ons sou kon deelneem aan die dekonstruksie van dominante diskoerse wat sou kon bydra tot die heling en bevryding van vroue van onderdrukkende en geweldadige praktyke.

9. Vroue binne die kerk

Baie vroue se ervaring binne die kerk word goed opgesom deur Cochrane, De Gruchy & Petersen (1991:40):

The church, as institution, is dominated by men. Authority and places in decision-making bodies are overwhelmingly in male hands. Ordination is still largely a male preserve. Yet women, as much as men, are the church and always have been. They constitute its silent, if not silenced majority. Theological teachings on the worth and equality of all human beings are denied by the church’s praxis of treating women as second class members.

Ongelykhede in godsdienstige instellings word deur die Circle of Concerned African Women Theologians wat in 1989 deur Mercy Amba Oduyoye, ‘n Ghanese teoloog gestig is, nagevors en gepubliseer. Ackermann (2003: 186) haal Oduyoye aan:

…churches, which most often take the form of patriarchal hierarchies, accept the material services of women but do not listen to their voices, seek their leadership, or welcome their initiatives…Whatever is keeping subordination of women alive in the church cannot be the spirit of God. In the church we expect to experience “reciprocity and mutual respect, support and protection of each person’s freedom in continuum with our freedom as the children of promise”…It seems that sexist elements of Western culture have simply fuelled the cultural sexism of traditional African society.

Volgens Ackermann (2003:188) is dit die reg op menswaardigheid wat vroue in die kerk ‘n kragtige instrument gee waarmee hulle die kerk kan uitdaag. Sy baseer haar oortuiging op die feit dat menswaardigheid en die idée dat die mens geskape is na die beeld van God hand aan hand gaan.

Ons moet daarop wys dat baie vroue nie godsdienstige teorieë en praktyke bevraagteken nie – dit kan wees as gevolg van persoonlike oortuiging, sosiale en kulturele waardes of indoktrinasie.

Ackermann (2003: 187) verwys na die manier waarop minderwaardige beelde en praktyke geinternaliseer word en hoe onkunde en vrees saamsweer om vroue stil te maak.  Die onderdrukking van vroue deur ander vroue het aan die lig gekom in gevalle waar in sommige kerke gekwalifiseerde vroue nie beroep word na gemeentes nie omdat vroue teen die ordening van vroue as predikante gekant is (Pillay 2003: 148). Terwyl dit waar is dat baie kerklike strukture nog deur mans gedomineer word, is daar ook nou baie vroue wat deel uitmaak van kerke se leierskapstrukture wat glad nie die status quo bevraagteken nie, want hulle aanvaar die “natural order of things” (Pillay 2003: 148).

Vroue se onderdanigheid en die algemene teologie van hoofskap van die man was die mees basiese argumente vir vroue se uitsluiting van die amp van predikant (Pillay 2003: 151). Ook in die NG kerk lyk die posisie van vroue nie so rooskleurig soos ’n mens sou verwag nie. Vroue is in 1990 vir die eerste keer tot die amp van predikant toegelaat. Die nodige stukke vir die besluit was eintlik reeds in 1986 gereed vir die Algemene Sinode, maar daar is besluit om die besluit terug te hou vanweë die gewigtigheid van die besluit oor Kerk-en-Samelewing.  Die eerste vroue predikant is eers in 1994 bevestig as studente leraar, Gretha Heymans.

Büchner (2007) rapporteer dat die totale aantal vroue wat teen 2007 gelegitimeer is,121 was. Uit hierdie vroue is slegs 27 voltyds in die bediening (waarvan vier studenteleraars is).  Die totale aantal predikante in die NG Kerk in 2007 was 1669.  Dit bring die persentasie vroue op 2,58% van die totale predikantskorps van die NG Kerk.  Vroue proponente en predikante getuig steeds dat hul dit besonder moeilik vind om beroepe te kry en die bewoording van verskeie posadvertensies sluit vroue byvoorbaat subtiel uit.

Ericson (2007: 48 & 49) bespreek die manier waarop vroue wat dit waag om in nie-stereotipe rolle binne sekere geledere van die NGK te dien, subtiel gestraf word omdat sy “uit haar plek” is. Sy het ook gevind dat baie vroue wat teologie studeer, kies om nie tot die bediening toe te tree nie, maar eerder in nie-regeringsorganisasies gaan werk waar hulle leierskapposisies vul. Ericson (2007:53) kom tot die gevolgtrekking: “It thus appears as if, to many of them, non-church institutions offered a more enriching and inspiring space to develop their potential and give something back to wider society.” Baie vroue wat suksesvol afstudeer met die hoop om voltyds in die bediening te gaan word nooit beroep nie en word so uitgesluit deur hul kerke (Ericson 2007: 54). Pillay (2003: 151) waarsku dat waar vroue wel beroep word op grond van geregtigheid en gelyke geleenthede dit daartoe lei dat so ‘n motivering vir die insluiting van vroue die feit ignoreer dat vorm en formaat van patriargale bediening problematies is en dat dit ook getransformeer moet word. Sy (Pillay 2003: 152) haal Reuther aan:

Women are allowed in token numbers to integrate themselves into this male-defined role. They adopt the same garb, the same titles (Reverend, if not Father), and the same clerical modes of functioning in a hierarchical structured church

Reuther (in Pillay 2003: 152) wys ook daarop dat vir vroue in die bediening, soos met vroue in enige openbare rol onder manlike reëls: “are allowed success only by being better than men at the games of masculinity … In such a system it is not possible for women to be equal, but only to survive in a token and marginal way at tremendous physical and psychological cost”. Dit is dus van uiterse belang dat waar vroue hulself in leierskapsposisies bevind saam met mans in die kerk hulle hulself nie sal toelaat om net in te skakeer by die natuurlike gang van sake nie, maar dat hulle bedag sal wees daarop om alle persepsies, praktyke en strukture wat aanleiding gee tot verhoudings van onderdrukking en oorheersing te bevraagteken en uit te wys (Pillay 2003: 152).

Ten slotte

In ons verstaan van die Kerk se aandeel en rol in die vergrype van rassisme soos gereflekteer in die Apartheidsbestel is konteksuele en bevrydingsteologie onmisbare lense wat gebruik word. Dieselfde geld vir ons verstaan van geslagsongelykheid en –onderdrukking. Die herstel van onreg vra baie meer as ’n erkenning van onreg en ‘n “jammer sê”. Dit vra ook van die kerk ‘n “jammer doen”, ’n nuwe manier van kyk, praat en optree binne die kerk en samelewing wat die volle rykdom en kompleksiteit van ons samelewing en lidmaatskap sal ag en die kosbare gawes wat vroue bring, sal vier en versterk.

Liberation theology understands itself as dialogue between scripture and tradition on the one side and the concrete daily life experiences of the people of God on the other. It encourages us to recognize that we cannot do theology as though we lived in some abstract realm or dead corner of history – we have to be involved in our world. Further, it makes us face the uncomfortable reality that injustice is not simply an act of fate; it is caused by people’s actions and therefore requires people’s action to redress the balance.  (Isherwood & McEwan 1993: 76 & 77)

Hess (1996:66) herinner die kerk:

For much of church history…women have been marginalized or excluded from the conversation. Though their voices could not be fully contained and though they have make remarkable contributions despite attempts to silence their voices, they have not been full partners. Like the woman with the flow of blood, women of faith have had to come up from behind and find their own healing (Mark 5); like the Syropheoenician woman, women have had to call God to task (Mark 7); like Mary Magdalene, women have told others of their experience of God’s resurrecting power and have not been believed (Mark 16:9-11). We need to make women full partners in the conversation of faith – for the well-being and healing of the entire community. Unfortunately the teaching of the church, in its variety of forms, works against this.

Die taakspan wat deur die moderamen aangewys is beveel aan dat:

1. die moderamen van Wes-en Suid Kaapland die ASM versoek om erns te maak met ‘n gesprek oor geslagsgelykheid en -geregtigheid met die oog op die beplanning van die volgende vergadering van die Algemene Sinode;
2. die moderamen ‘n verslag oor geslagsgelykheid en -geregtigheid in behandeling neem en hierdie tema as een van die geloofsonderskeiding onderwerpe op die agenda van die die sinode van 2011 plaas vir deeglike gesprek;
3. die Seisoen van Luister bestuur gevra word om in opvolg van die materiaal vir “Groei oor Grense” volgende jaar soortgelyke materiaal vry te stel vir gebruik in gemeentes wat fokus op ons menswees in Christus met spesifieke verwysing na die rol wat magsverhoudinge tussen diverse gelowiges speel, ook ten opsigte van geslagsgelykheid en – geregtigheid.

Bronnelys:

Ackermann, DM, 1998. A Voice was heard in Ramah: A Feminist Theology of Praxis for healing in South Africa.  In Ackermann, D.M and Bons-Storm, R. (eds)  Liberating Faith Practices: Feminist Practical Theologies in Context.  Leuven:  Peeters.

Ackermann, DM, 2003. After the Locusts. Letters from a landscape of faith. Cape Town: David Philip Publishers

Ackermann, DM 2004.   Who is the other?  Embodying difference through belonging. In Welker, M and Jarvis, C.A. (eds)  Loving God with our Minds: The Pastor as Theologian.  Essays in honour of Wallace M. Alston.  Grand Rapids:  William B. Eerdmans.

Ackermann, DM, 2006. From Mere Existence to Tenacious Endurance – Stigma, HIV/AIDS and a Feminist Theology of Praxis in African women, Religion, and health: Essays in honour of Mercy Amba Oduyoye Ewudziwa.

Aguilar, M 1996.  Ecclesiology/Model of Church in  Isherwood, L & McEwan, D (eds) An A-Z of Feminist Theology.  Sheffield Academic Press, London.

Amoateng, A.Y., Rochter, L.M., Makiwane, M. & Rama, S (2004). Describing the structure and needs of families in South Africa:  Towards the development of a national policy framework for families. A report commissioned by the Department of Social   Development.  Pretoria: Child Youth and Family Development, Human Sciences Research Council.

Bollem, S, Artz, A, Vetten, L & Louw, A 1999. Violence against women in metropolitan South Africa. Institute for Security Studies Monograph Series.

Bons-Storm, R 1996. The incredible woman: Listening to women’s silences in pastoral care and counseling.  Nashville: Abington Press.

Bons-Storm, R 1998.   Putting the little ones into the dialogue:  a feminist practical theology in Ackermann, DM and Bons-Storm, R (eds) Liberating Faith Practices: Feminist Practical Theologies in Context.  Universiteit van Pretoria.

Büchner, E P 2007. “Ek het ‘n roeping”: Vrouepredikante se toelating in die Nederduitse   Gereformeerde Kerk. Ongepubliseerde verhandeling ter vervulling van die graad Doctor Divinitatis, Fakulteit Teologie, Universiteit van Pretoria.

Chopp, R S & Taylor, M L 1994. Reconstructing Christian Theology. Minneapolis: Fortress Press.

Cock, J & Bernstein, A, 2002. Melting Pots & Rainbow Nations. Conversations about Difference in the United States and South Africa.  University of Illinois Press: Chicago.

Cochrane, J R, De Gruchy, J W & Petersen, R 1991. In word and deed: Towards a practical theology for social transformation. Pietermaritzburg: Cluster publications.

Clague, J 1996. Authority in Isherwood, L & McEwan, D (eds) An A-Z of Feminist Theology, Sheffield Academic Press, London.

Dunlap, S.J. 1999.  Discourse Theory and Pastoral Theology in   Miller-McLemore, BJ and Gill-Austern, BL. (eds)  Feminist and Womanist Pastoral Theology. Abington Press:  USA

Eiesland, NL. 1998.  Things not seen:  women with physical disabilities, oppression and    practical theology in  Ackermann, DM and Bons-Storm, R (eds) Liberating Faith Practices:  Feminist Practical Theologies in Context.  Pretoria:  University of Pretoria.

Ericson, M 2007. Making and Sharing the space among Women and Men.  Sun Press,    Stellenbosch, South Africa.

Gelder, A 1996. Community in Isherwood, L & McEwan, D (eds) . An A-Z of Feminist     Theology, Sheffield Academic Press, London.

Gouws, A 2010. Vlugskrif in Die Burger, 18 Februarie 2010.

Graham, E. 1999. Towards a Practical Theology of Embodiment in Ballard, P and Couture, P. (eds)  Globalisation and Difference. Practical Theology in a World Context.  Cardiff Academic Press

Hess, CL 1996. Education as an Art of Getting Dirty with Dignity in Neuger, CC (ed) The Arts of Ministry Feminist-Womanist Approaches.  Westminster John Knox Press:  Louisville: Kentucky

hooks, b 1984. Feminist theory: From margin to Center. Boston: South End Press.

Isherwood, L & McEwan, D 1993. Introducing feminist theology. Sheffield: Sheffield Academic Press.

Kotzé, H P, 2000. Drought and thirst as companions on the journey in search of water in Ackermann, D; Getman, E, Kotze, H & Tobler, J (eds) Claiming our footprints.  EFSA Institute for Theological & Interdisciplinary Research, Matieland.

Kretzschmar, L, 1991. The Relevance of Feminist Theology within the South African Context in Ackermann, D, Draper, JA and Mashinini, E (eds) Women hold up half the sky – Women in the Church in Southern Africa.  Cluster Publications: South Africa.

Maluleke, TS 2005. Reconciliation in South Africa: Ten years later.  Journal of Theology for Southern Africa Vol. 123 November 2005. 105-120.

Matthews, S, Abrahams, N, Martin, L, Vetten, L, van der Merwe, L & Jewkes, R. Every Six Hours a Woman is Killed by her Intimate Partner:  A National Study of Female Homicide in South Africa.  Tygerberg:  MRC, 2004

Morrell, R 2001. Times of Change:  Men and Masculinity in South Africa in Morrell, R (ed) Changing Men in Southern Africa.  New York: Palgrave.

Neuger, C C & Poling, J N (eds) 1997. The Care of Men. Nashville: Abingdon Press.

Neuger, CC. 1996.  Pastoral Counseling as an Art of Personal Political Activism.  In Neuger, CC (ed) The Arts of Ministry Feminist-Womanist Approaches. Kentucky:  Westminster John Knox Press.

Pattison, S 1994. Pastoral Care and Liberation Theology. Cambridge: University Press.

Pillay, M 2003. Women in the Church Solidarity in Suffering in the Context of HIV/AIDS?  In Sporre, K & Botman H.R. (eds) Building Human Rights Culture. Högskolan Dalarna: Sweden

Poling, JN 1991. The Abuse of Power: A Theological Problem. Nashville: Abington Press.

Ramphele, M 2008. Laying Ghosts to Rest Dilemmas of the transformation in South Africa. Paarl Print, South Africa.

Rasool, S, Vermaak, K, Pharoah, R, Louw, A & Stavrou, A 2002. Violence Against Women A National Survey.  Pretoria: Institute for Security Studies.

Ruether, R 1996. Patriarchy in Isherwood, L & McEwan, D (eds). An A-Z of Feminist Theology Sheffield Academic Press, London.

Tatman, L 1996. Sexism in Isherwood, L & McEwan, D (eds) An A-Z of Feminist Theology, Sheffield Academic Press, London.

Vetten, L 2000 (a). Paper Promises, Protests and Petitions in Reclaiming Women’s Spaces in Park, YJ, Fedler, J & Dangor, Z (eds)  Gender, Race and Power Dynamicsin the Face of Social Change.  Nisaa Institute for Women’s Development.

Vetten, L 2000 (b). Deconstructing Violence against Women in South Africa in Park, YJ, Fedler, J & Dangor, Z (eds)  Gender, Race and Power Dynamics in the Face of Social Change.  Nisaa Institute for Women’s Development.

Waldron, JW, 1996. Feminist Spirituality in   Isherwood, L   & McEwan, D (eds) An A-Z of Feminist Theology.  Sheffield Academic Press, London.