In protestant theological institutions: a critical appraisal of contextual challenges in kerala, india jessy jaison b b s., M d
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- TABLE 11
A response from ES(a) was, “Parents often make a vow to God often that they will consecrate their first baby or another one for ministry. This brings many to a seminary, including girls.” A student from NES(c) said he was amazed at the level of ministry commitment shown by some of his women colleagues. But he added, “There may be girls coming for free education in seminaries just because of poverty in their homes; or their parents may be sending them to add one more credential to give them a better marriage.” ‘Gap time’ was quite a novel idea that came up frequently in the talks- respondents were referring to the years between a girl’s final year of formal education and the time of marriage. Out of the total 24 interviewees in this group, most respondents referred to external factors leading women to theological education. Some of them opined that this may be true with men students as well. Opinions of men regarding factors influencing the secondary status of women in Kerala covered a broad spectrum of areas. Following are the responses on the attitude and practices of the church, seminaries, women students, their parents and the cultural mind set. TABLE 11Men Students’ Views on the Attitudes and Practices of the Church
A student from ES(a) said, “Women are mere spectators on Sunday apart from joining in prayers. Men do everything. It is not easy to change all that we have practised for decades. Our church women do not worry about more involvement either.” He felt that the involvement of women does not matter to the church and the church’s attitude does not matter to women. Church activities take place as usual. From NES(b) a student shared his experience thus, “My sister and I do the same theological program. When we return to our local church, the pastor who gives me opportunities to minister from the Word neither recognizes nor approves any role of my sister in ministry.” This respondent said he could not do anything about it other than just exploring his opportunities. Another informant from NES(d), who scored good grades in assignments argued that women, as God’s people, should be equally valued with men, but thought that it would be impossible for him to introduce or practice such ideologies in the church where his service will be rendered afterwards. “Unless I pioneer a church and teach members from the beginning, I may never be able to introduce such ideas,” he said. Men students often spoke as if they knew women should get more involvement in church but also thought that they cannot influence change. A student from NES(c) said, for instance, “Except in churches, women’s abilities will be valued everywhere in Kerala. No one is concerned that women are highly qualified and skilled in organizing, accounting, writing and so on.” There were also confessions made by interviewees from ES(a) about the neglect of women in churches. There is not even one lady representative in councils. If someone’s presence has to be recognized, women are the last ones to be introduced. When men and women come to the front to take part in Holy Communion, women are not permitted to kneel down along side men; they are always only after men. The same respondent from an Episcopal seminary added, “Things have to change. If I ever become the Principal of a seminary, I will definitely appoint a lady as the Academic Dean.” Church’s neglect of women was expressed by a pastor from NES(b) thus, “It is not only that the church does not encourage women but it discourages them too. That’s why after four years of successful completion of a seminary degree, a lady graduate turned to full time medical profession. Even theologically trained pastors never support the ministry of women.” Men students criticized not only churches but seminaries also. TABLE -12 Men Students’ Views of the Practice of Seminaries
An interviewee from an Episcopal seminary stated that his seminary does not provide any opportunity for women. He spoke of a lady who was capable of being a faculty member in the seminary but was disregarded and rejected by the men in authority. She was a minister’s wife; well qualified and able to do the job but still no one spoke on her behalf. “Seminaries should rise above philosophies and should listen to the perspectives of human beings if they want to be agents of change in this world” he said. From NES(b), a student, who was the student-representative in a seminary made this comment: It is interesting to watch the ‘game’. In this seminary the top leaders by word and deed attempt to affirm women students equally with men on campus. But the second and third level leaders, who are the immediate contact people with students, follow extreme rigid and alienating attitudes towards women. Therefore, in actual fact, the professed values fail. Another interviewee from the same sample category-NES(b)-talked about the conflict women face between the progressive views of certain faculty members about women’s ministry and the reality these women face after their theological training. This comment was from NES(c), “Seminaries are not focused regarding the reason and results of women’s training. I sometimes feel it’s all done for the sake of claiming ‘we have both men and women in our programmes’” He also said that there are seminaries that employ some of their outstanding women students in their branch institutions. It is usually an employment where they are provided with some risk-free jobs such as receptionist or typist which they could do without a theological training.” Another student’s concern was about the varying theological positions held by different people in the same seminary. Faculty members present to students all sorts of ideas regarding the role of women. Within the same seminary or the same church, there is no unified view and no one has a theologically supported position. Ultimately we retreat to some position that will not be criticised by the public. Men students also made a number of evaluations on the attitude and practices of women students who are on campus. TABLE 13 Men Students’ Views on Women Students
Although men students seemed to encourage a better acceptance of women in theological education and ministry, they had a number of criticisms of the attitudes of women students. There was particular mention of the lack of confidence in women students. A student from NES(c), where men and women students get an equal role in class activities said, “The Kerala girls will never prove confident, I think. Even to present a paper in the class we, the men, need to continually encourage them. Girls from other states of India do much better.” From NES(b) came this comment, “Only when our women rise above the constraints of marriage and say, ‘I am going for ministry; don’t worry about my marriage’ the liberation of women in theological education and ministry will become real in Kerala” But he went on to criticize the Christian churches in general for completely rejecting the aged spinsters who spent all their lives in the mission fields and are now living in homes with no one to care for them. He said that for him it is a paradox in the practice of Christian faith. Men students harshly criticised women about their double attitude- at one time arguing for approval and the other acceding to their own limitations. A student from NES(d) said, “During discussions in classrooms, women students usually contribute nothing. If they don’t speak out in such a safe, supervised environment of a classroom, mostly with good support from the faculty, what better environment they are waiting for is unknown to me.” Another informant who has been a pastor in a church for two years expressed his disinterest in giving opportunities to women in ministry, saying, “when opportunities are given, women are either too humble to use them or too aggressive and misuse them. They need wisdom.” When further asked ‘how can they gain wisdom unless opportunities are given?’ he said “we rather prefer men to do all this instead of wasting time and resources to develop women who are not quick learners.” There were also comments regarding the lack of focus on the part of women as a student from NES(c), who was the Students’ Chief Prefect of a seminary, observed, “From my study here for the last three years, I would say that the training of women here is not effective. The main reason is that women students have no idea of where they are going and what they will be doing.” Evaluating the contributions of theologically trained women to churches, a student from NES(c) said this, Women graduates are not contributing anything to their local churches. They prefer a corner; a silent position which they think would give them better approval. There are women graduates who never help the church in Sunday school or youth meetings at least to show they can do it. Another student talked furiously about the aggressive women who spoil the whole process of women’s development. He said, “On the pulpit, aggressive women preachers start and close their messages with crucial criticisms at men. They do not realize the amount of harm this can do in the recognition of women in such a community as Kerala.” Men students frequently pictured women as the worst enemies of women. When Pastor’s wives lead women’s fellowships, many of them instead of developing other women, ask the pastor or other men to lead, pray and preach. How can the situation be ever changed with this attitude? They may be looking for more exaltation by men as ‘the submissive women who really understand their limitations’. Table -14 shows the responses, indicating men’s views of the attitude and practice of parents. TABLE -14 Criticisms by Men Students at the Attitudes and Practices of Parents
From ES(a), an interviewee said, “For the safety of their daughters (sometimes sons too), our parents lock them up within homes, never realizing that it will further distort their relation with others.” As answer to the further question on what would be his attitude to his own daughter in the future, he said, “But if I have a daughter, I also cannot give her full freedom. That’s another case.” According to the respondents, many mothers including the well-read ones train their daughters to hide from public eye, to be shy and soft speaking, fearing that the mother will be blamed otherwise. A respondent from NES(d) opined that mothers tell their sons to take the lead in all matters while they instruct the daughters to be quiet. Boys are to do all the harder jobs and be more responsible; they also have the freedom to move around with their friends while girls don’t.” These comments were also associated with the practice of marriage as another student said, “Parents are over concerned about their daughters and their marriage; they are always after them to protect them.” He later admitted that such a culture had its strength in sustaining the family relationships making them strong and accountable. Another student commented, “In quite a number of families, girls make no decision themselves. It’s all at the discretion of their parents. Whether they like it or not, they must follow.” Respondents mentioned that the situation of women in cities is rapidly changing, as most city-dwelling girls are enjoying more freedom to make their own professional and personal choices. Respondents also recognized that the majority joining seminaries are from villages rather than urban settings. “For the large majority of women in theological education, the situation is the same as before,” opined a student from NES(b). Informants also made their observations about the cultural aspects that determine the status of women. Men students had a number of additional comments which they thought were culturally important to make. ‘Cultural Attitudes’ here means the attitudes that are taught and practised at home. See the Table15 below: Yüklə 1,36 Mb. Dostları ilə paylaş:
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