Bible Study and Film Show

Reading the story of the Tower of Babel

with reference to

the Docu-Fiction, "THE LOST PYRAMID"

by

Saji P. George

Date: Saturday, 13.06.2009, 2.30 pm

Venue: Pennamma Bhavanam

The programme was a bible study based on the genesis story of the tower of babel. The text was discussed in an innovatove way: the docu-fiction, "THE LOST PYRAMID" (History Channel), a docu-film that informs the dynamics of the Egyptian society and the social hostory of their construction practices, was screened and the story of the tower of babel was discussed with the aid of the docu-fiction. It was a fruitful endeavour towards understanding both the film and the text. 25 people participated in the programme.

"The Lost Pyramid" is one of those rare documentaries with a revelation so stunning, it made headlines before anyone had seen it. The film, produced for the History Channel, follows a team of archeologists as they unearth Egypt's fourth Great Pyramid at Giza, which, as the title says, has been lost for years to the desert sands. Even more amazing, this new pyramid (built by the Fourth-dynasty Pharaoh Djedefre) is actually the highest one of all—27 feet higher than the Great Pyramid of Cheops. "I'm a pyramid man, and what I've seen now has made me change many things," says Zahi Hawass, the head of Egypt's Supreme Council of Antiquities. "Every history book in every language is going to be rewritten."

Tower/ City (Genesis 11:1-9)

Saji P. George

The story of the tower of Babel narrates a human attempt to build aCITY/ TOWER to create a name for themselves and the divine eruptionthat dismantled the plan by confusing the language. The narrator says,"Therefore its name is called Babel, because there the Lord confusedthe language of all the earth; and from there the Lord scattered themabroad over the face of all the earth." The story seems to address the curiosity to understand the linguisticdiversity on earth and more perhaps the divergent discourses thatprevents mutual understanding amidst the slaveries, wars and pillagesthat shattered humanity, an experience shared very much by thenarrator's immediate audience.

The narrative took its final redactedshape in the post exilic Judaic community that passed through a tragicmilieu of war and scattering. Like every Genesis story, it is permeated with the eschatology andhope shared by the narrators. The narratives of "Origins" pointtowards the "Futures". In clear contrast to what we read in the story of Babel, Isaiah andMicah prophesized that - "in the last days it shall come to pass,that the mountain of the house of the LORD shall be established in thetop of the mountains, and it shall be exalted above the hills; andpeople shall flow unto it. And many nations shall come, and say, Come,and let us go up to the mountain of the LORD, and to the house of theGod of Jacob; and he will teach us of his ways, and we will walk inhis paths: for the law shall go forth of Zion, and the word of theLORD from Jerusalem. And he shall judge among many people, and rebukestrong nations afar off; and they shall beat their swords intoplowshares, and their spears into pruning hooks: nation shall not liftup a sword against nation, neither shall they learn war any more..."

In certain psalmist visions of Davidic dynasty, the nations of theworld were to come to Jerusalem and offer tribute symbolizingallegiance to Israel. But in the picture drawn by Isaiah as theassembly at Zion, Yahweh dwells as an alluring source of wisdom andjustice and nations are simply drawn by the attractive power of God.The role of the covenant people here, correlates well with thetradition that understand Israel's destiny as humble servants for theblessing of the nations and as a Kingdom of Priests in the covenantalscheme, from which they have deviated in arrogance and pride like thebuilders in the tower story. The 'scattered' are both the Villains(Israel by internal injustice) and Victims in Isaiah. Psalm 87 too shares the vision that even the most entrenched enemiesof Israel were their brethren born at Zion. In Joel the nations areto be judged after cosmic victory by God on account of the sufferingsof his people. In the gospel we read Jesus furthers this vision,where the nations are to be judged on account of what they did to theChrist embodied in those afflicted by the destitution caused byinjustices of worldly power, irrespective of racial/ nationalidentity. Again, in Paul, this day of the Lord is the one which everycreature (hard coded with a survival logic to be embedded in a chainof fear and violence and) bound to decay waits with eager longing -The day of bodily redemption and cosmic salvation. On that day a CITYthat is not a handiwork of men will come down from heaven. Not LikeBabel; it has the glory of God and radiance like a very rare jewel,like jasper, clear as crystal. The messengers of this great news spokein other tongues, signaling the arrival of the ultimate realization ofthe fall of Babel and the radical reversal of the confusion.The space-time of the Lord is out there, perching on the very edges of our world, so imminent and near, ready to break-in and change our lifeworld, say the visionaries. Jesus said it is already among you. Inhumble self-giving service, love and worship we embody this victorious(where death is overpowered) universe and beam its light for thenations and people to see and realize that the shadows cast by themarching of history were but deceptions. Except for those seeminglyunconnected moments when the "Future" broke-in flashing like alightening and we experienced freedom, love and liberation!

Lecture series on biblical hermeneutics: Introducing Postcolonial Biblical Hermeneutics

Bible Study Series-3

"Introduction to Postcolonial Biblical Hermeneutics"

by
Rev. Dr. Simon Samuel

(Renowned postcolonial biblical scholar and principal, New Theological College, Dehradun. He has authored the book, A Postcolonial Reading of Mark's Story of Jesus, 2007, London & New York: T&T Clark)

Wednesday 3 June 2009, 2.00 pm
at Pennamma Bhavanam

The lecture and discussion was chaired by Rev. Dr. M.C. Thomas (Professor and OT Scholar, M.T. Seminary, Kottayam). In his presidential speech he introduced the term hermeneutics and different stages of the development of biblical hermeneutics. There was a radical shift in the biblical hermeneutics in the 1950s. It was the historical-critical method that was predominant until the 1950s. This method looked behind the text for its author’s intentions. This method was challenged in the 1950s and after, since the emergence of postmodern trends in hermeneutics.

The Postcolonial readings of the bible was part of this new trend. Edward Said (Orientalism) and Franz Fanon (Wretched of the Earth) were the two major influences on the postcolonial interpretative method. It was after 1990s the postcolonial reading of the bible became a major trend. The basic assumption of postcolonial biblical hermeneutics is that most of the texts in the bible are written in the context of imperialisms and are responses to the colonisation. As we live in the context of new manifestations of imperialism/colonialism today, the postcolonial method of interpretation can open us towards new possibilities of reading the bible, Rev. Dr. M.C. Thomas Pointed out.

Rev. Dr. Simon Samuel pointed out in his lecture that 3/4th of the people in the world have the experience of imperialism, and their culture and life are shaped by the colonial experience. We are also under a psychological colonialism (colnisation of the mind) along with its material manifestations. Colonialism occurred in two ways: there was a colonialism from outside (by the white colonial master) and from inside (by the native breed of masters). Postcolonialism addresses and engages with both the discourses. Postcolonialism is a critical practice of discourse analysis that critically analyses the complexities of the dynamics of the engagement between the indigenous people with the colonialists.

The prefix, “post” in postcolonialism does not refer to polarity or denote ‘after’. On the contrary, the ‘post’ refers to a spatial category: a space between colonial master and the colonised subjects. This ‘third space’ that emerged after colonialism provides the tools for ‘dismantling the house of the colonial master’. Therefore it is an emancipatory space for the colonial subjects. It is a new space for politics.

Postcolonialism is a mini-narrative and a meta-narrative at the same time. As a mini narrative, it is grounded in the specificities of the loci of the discourse. That is, it seriously acknowledges the context specificity of the text: it does not completely discard the historical-critical method, although it is a poststructuralist method. It is a meta- narrative, as it positively professes to achieve a universal liberation hermeneutics: that is, postcolonialism offers heterogeneity in critical practice and homogeneity in its ambition for universal liberation hermeneutics.

The revisionist Marxism of Gramsci (Prison Notebooks), Althusser (On Lenin and Other Essays) etc. as well as poststructuralists like Edward Said (Orientalism & Culture and Imperialism), Homi K. Bhabha (Location of Culture) and Gayathri Chakravarthy Spivak (‘Can the Subaltern Speak?’) provide inspiration and theoretical resources for postcolonialism.

There are four models in postcolonial biblical hermeneutics: The first one is the essentialist-nativist model (ex. Lara Donaldson’s works) that locates the native space as a sacred space. It replaces the imperial master with the native master instead of displacing of the mastery itself. The second model is the resistance-recuperative model (ex. writings of R.S. Sugatharaj). This is very similar to the liberation theology model with a sudden polarisation. On the contrary, the diasporic–subcultural model, which is the third one, has got the liberative component neutralised. There is a high level of sub-cultural homogenisation professed by this model. The heterogeneity of the community was underestimated and there is extreme polyglottism in this model; the universal liberation hermeneutic goal is completely absent in this perspective. Dalit theology and liberation theology in its contemporary form are examples for this model. The Fourth model which transcends the problems and inadequacies of the previous models is the strategic essentialist-transhybridity model, which is subscribed by Rev. Dr. Simon Samuel.

This model emphasises the emancipation of both the colonial master and the native subject by transforming their repressive identities. There is great willingness to accept the other and there is little demarcation between the self and the other. The community in Mark’s gospel positioned themselves between the Roman Empire and Jewish native space and thereby they engaged with, disturbed and dislocated both the colonial spaces of power. Therefore, the Markian gospel has to be read neither as an imperialist text, nor an anti-imperialist one (like the reading in Chedmayer: Binding the Strongman). Instead it can be understood as representing the third space created by the Markian community, a text that helps dismantling both the houses of the colonial and native masters.

There were 30 participants in the programme. Most of them were theological students, research scholars, priests and laypersons who are interested in biblical hermeneutics. Mr. Jobi Mathew welcomed everybody and Shiju Sam Varughese delivered the vote of thanks.

MM Ormakkoottam 2009

MM Remebrance Day Family Get together

Friday, 15 May 2009

from 10.30 am to 5.00 pm

at YMCA Thiruvalla

As of last year, we have organised the annual get together of Pennamma Bhavanam community on the occassion of the birthday of Dr MM Thomas. Friends and well wishers of Pennamma Bhavanam came together to make this a celebration in rememberance of Dr Thomas.

Programme

10.30 am: Songs and Worship

Bible Study: Rev. Jacob P. Thomas: Revelations ch. 4

12.30: Lunch

2.00 pm: Panel Discussion:

"Kerala Society: Crises and Politics of Possibilities"

Dr. Sanal Mohan,

Fr. Dr. K.M. George,

Mr. Yacob Thomas

Moderator: Dr. Varghese George

Worship has begun with Songs

Songs were presented by Santhosh George, Biju P. John, Thankachen Karumadi & T.M. Sathyan

Santhosh George

Mr. Yacob Thomas Leading the Worship

Bible Study (Revelations Ch. 4) was taken by Rev. Jacob P. Thomas

MM Rememberance: Rev. Thomas John

Panel Discussion: Dr. Sanal Mohan, Rev. Fr. Dr. K.M. George, Dr. Varughese George

Dr. Sanal Mohan

Women's Day Lecture

Celebrating the Interenational Women's Day (March 08 2009), Pennamma Bhavanam organised a public lecture in association with the Episcopal Jubilee Institute of Evangelism and the Kerala Council of Churches. The public lecture was delivered by Dr. Sr. Shalini Mulackel (Professor of Systematic Theology, Vidyajyoti Theological College, New Delhi).

The titile of the lecture was:

"TOWARDS A DALIT PENN THEOLOGY: FEMINIST THEOLOGY IN DIALOGUE WITH DALIT THEOLOGY"

Date: 09 March 2009, 2.30 pm

venue: AMM HAll, EJ Institute, Kompadi

The programme started with songs and prayer. The opening prayer was led by Smt. Saramma Eapen (Principal, Vanitha Mandiram). Shiju Sam Varughese (programme coordinator, Pennamma Bhavanam) delivered the welcome speech and in his talk he reported on the women's day workshop organised by pennammma bhavanam and KCC at Kottayam. In the presidential address Rev Dr. John Panicker (Principal, Episcopal Jubilee Insitute of Evangelism, Kompadi) emphasised the need for thinking together on women's issues. Dr. Sr. Shalini Mulackel delivered the lecture on the preconditions of a dalit womanist theology in the indian context and explained the salient features of the same as a contextual theology. The dalit penn theology is based on the dalit women's experiences, she pointed out. The lecture was followed by discussions. Sr shalini responded to the questions.

Rev Dr. C.P. Mathew (EJ Institute) gave the vote of thanks. More than 90 people attended the lecture.

Rev.Dr. John Panicker L. (Prinicipal, Episcopal Jubilee Institute of Evangelism, Kompadi)

Presidential Address
Dr. Sr. Shalini Mulackel (Professor, Vidyajyoti Theological College, New Delhi)
Lecture

The Audience

Women's Day Celebration Programme

Two-Day Workshop on

“Transformation in Church and Society:
Role of Women”

Pennamma Bhavanam in Association with Kerala Council of Churches

at MGOCSM Centre,Kottayam on March 7 and 8

The sessions were led by Dr. Sister Shalini Mulackal PBVM
(Well-Known Catholic Feminist Theologian and Professor of Systematic Theology, Vidyajyoti Theological Seminary, New Delhi
The workshop was open for Christian women from different denominational backgrounds. Twenty five women participated in the programme.
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Pogramme Schedule

07.03.2009 Saturday

9.00 am: Arrival and Registration

09.30am: Inauguration

Chair: Mrs. Jiji Johnson, Vice President, KCC

Key Note Address: Rev. Dr. M.C. Thomas, Mar Thoma Theological Seminary, Kottayam

11.00 am: Tea

11.15 am: Self-introduction

11.30 am: Session I: Women’s Struggles in Contemporary Milieu ; Dr. Sister Shalini Mulackal

1.00 pm: Lunch

2.30 pm: Session II: Women and the Church: Biblical & Theological Explorations ; Dr. Sr. Shalini Mulackal

4.00 pm: Tea
08.03.2009 Sunday

09.30 am: Worship & Bible Study: Adv. Jaisy Karingattil, KCC

11.00 am : Tea

11.30 am: Session III: Gender Justice in Church and Society ; Dr. Sr. Shalini Mulackal

1.00 pm: Lunch

2.00 pm: Session IV: Women’s Initiatives for Transformation ; Dr. Sr. Shalini Mulackal

3.30 pm: Concluding Session

4.00 pm: Tea and departure

Images:

Dr Sr. Shalini Mulackel leading the session

Dr. Sr. Shalini Mulackel

Group Discussion

Bible Study: Adv Jaisy Karingattil: Numbers 27: 1- 12

Group Discussion

Mrs. Sherly George: Evaluation of the programme

Mrs. Mary George: Evaluation of the programme

Discussion based on the Book 'prapanchakkazhchakal" by Dr Moncy V. John

Science and Society: Philosophical and Theological Perspectives

Book Review Forum

Discussion on modern science based on the book, Prapanchakkazhchakal, authored by Dr Moncy V. John (Dept. of Physics, St Thomas College, Kozhencherry).

2.30 pm, Saturday, 14 February 2009,

at Pennamma Bhavanam

The Book, Prapanchakkazhchakal (2008, DC Books, Kottayam, pp.138, Rs. 70.00)discusses the history of and contemporary debates in Astronomy. The book also deals with the philosophy and sociology of modern science and introduces the poststructuralist/post-foundationalist trends in science studies. The book seems to be the first of its kind in Malayalam that introduces the sociology of scientific knowledge, the post-Kuhnian revolution in understanding the complex relationship between science and society.

The discussion attempted to situate modern science in sociological context and its philosophical moorings were explored. The forum raised the need to develop a theological understanding of modern science and technology. Social scientists, Theologians and Scientists participated in the discussion.

On the Dias: Dr Moncy V. John, Prof. Philip N. Thomas (moderator), Shiju Sam Varughese

Dr. Moncy V. John (Author)

Shiju Sam Varughese presenting the book review. In his talk he situated the book as a turning point in the history of popular science writing in Kerala and discussed the possibilities and limitations of the Kuhnian framework adopted by the author.

Dr Moncy V. John responds to the paper presented by Shiju

The audience

Prof. Rachel Mathew (CMS College, Kottayam) participating in the discussion

Rev Sam Koshy and Mr. Mathew Philip

The Discussion followed by the presentations raised many serious questions regarding the relationship between modern science and society. The question of science and religion/spirituality also was discussed in detail.

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The forum decided to continue the discussions on science and society in future also.

Intensive Training Programme of Young Dalit Christian Women Leaders

Intensive Training Programme of Young Dalit Christian Women Leaders

27th -30th, December 2008
Indian Social Institute, 24 Benson Road, Bangalore
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Organised by Pennamma Bhavanam, Tiruvalla in association with the Just and Inclusive Communities Programme of the World Council of Churches

The programme aimed at equipping a selected group of young dalit Christian women leaders from South India to bear Christian witness in their different spheres of engagement and thereby influencing the dalit discourse. It seems that the workshop was the first of its kind in India.

The programme consisted of a four-day long intensive training workshop for twenty selected young dalit Christian women from different regions of South India. The participants were theology students, professionals and college students. The workshop intended to strengthen their capabilities for social analysis and theological reflections on contemporary dalit realities. The sessions in the programme were supposed to enable the participants to perform the caste-gender-class analysis to understand and engage effectively in their local contexts. The recent theoretical developments in dalit feminism were discussed and different facets of dalit womanist theology were introduced in the sessions. There were also interactive bible study sessions which aimed at helping the participants to interpret bible in response to the question of dalit women’s experiences and struggles. The discussions on understanding and theoretically situating the autobiographical narratives of dalit women inspired the participants further to engage creatively with dalit women’s faith affirmations and political assertions. The session on body and sexuality aimed at helping the participants to understand and assert themselves. Most of the sessions where participatory in nature.

The schedule was the following:

27 Saturday
05.30–09.00 am: Arrival
10.00–10.30 am: Singing and Opening Worship
10.45–12.30 am: Inaugural session
Introduction to the programme: Shiju Sam Varughese
Inauguration & Keynote Address: Ms. Shanti Jagan, Thirupur (Veteran Dalit Woman

Activist and Director, World Society)
Felicitation: Mr. Philip Peacock (Professor, Bishop’s College, Kolkotha)
Concluding Remarks and Vote of Thanks: Ms. Praveena K.P.
2.00–2.30 pm: Ice Breaking: Mr. Jobi Mathew & Ms. Praveena K.P.
2.30–4.30 pm: The Dynamics of Class, Caste and Gender in the

Context of Dalit struggles: Rev. Prof. Adlin Reginabai (Professor, Tamilnadu

Theological Seminary, Madurai)
28 Sunday
7.15–7.45 am: Singing and Worship: Students from Gurukul Lutheran Theological

College and Research Institute, Chennai
8.15–9.15 am: Bible Study I: Rev. Jayachithra L., (Tamilnadu Theological Seminary, Madurai)
9.30–12.30 am: Re-imagining Feminism and Feminist Theology from Dalit

Women’s Perspective: Dr. Sr. Shalini Mulackal (Professor, Vidyajyoti, New Delhi)
2.30–7.00 pm: Understanding Our Body and Sexuality: Dr. Veda Zachariah &

Mrs. Lakshmi Krishnamurthi (Bangalore)

9 Monday
7.15–7.45 am: Singing and Worship: Students from Tamilnadu Theological Seminary, Madurai
7.00–8.00 am: Bible Study II: Rev. Jayachithra L.
09.30–12.30 pm: Dalit Womanist Theological Perspectives on Violence, Suffering and Cross
Documentary Show on Orissa Attack on Minorities
Presentation 1: Minority attacks in Orissa: Mr. Philip Vinod Peacock
Presentation II: Violence on Women: Ms. Belinda Praisy (Gurukul, Chennai)
2.00–4.00 pm: Towards a Dalit Feminist Theology: Ms. N. Prasuna

(Professor, Indian Theological Seminary, Chennai)
4.30–6.00 pm: Caste, Gender and Development in the Context of Globalisation: Dr. Babu Sundara (New Delhi)
6.15-7.30 pm: Globalisation and its Challenges to Dalits: Dr. John Mohan Razu (Professor, UTC Bangalore)
10.00– 12.00 pm: Cultural Expressions of the Participants

30 Tuesday
7.15–7.45 am: Singing and Worship: Students from Kerala
8.15–9.15 am: Bible Study III: Rev. Jayachithra L.
9.30–10.00: Singing
10.00–12.30 pm: Significance of Dalit Women’s Autobiographies for Dalit

Women’s Praxis: Dr. Suma B.U. (Dalit womanist writer and researcher)
1.45–3.30 pm: Evaluation and Concluding Worship: Mr. Philip Vinod Peacocke
Concluding Remarks: Rev. Dr. Evangeline Rajkumar Anderson (Professor, UTC Bangalore)

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Photographs

A Preparatory Meeting was organised at Pennamma Bhavanam on 22 december 2008 for the participants from Kerala. Ms Praveena K.P. and Mr. Jobi Mathew (young dalit research scholars and activists) led the sessions. The main objective of the session was to orient the participants from kerala towards the programme. The get together and the presentations helped the participants to share their dalit womanist experiences.

Ms. Shanti Jagan from Thruppattur inaugurated the programme and delivered the key note address. In her lecture, she narrated her struggle as a grass root activist and one of the first dalit woman panchayat presidents in India. Rev Dr. Adlin Regina Bai presided over the session. Ms. Christina translated her lecture.

Mr. Philip Vinod Peacock (dalit theologian from Bishop's College, Calcutta), in his felicitation address emphasised the siginificance of the programme. He also presented a paper in the conference on violence in Orissa against dalit christians. Mr. Peacoke led the concluding worship too.

Ms. Praveena giving vote of thanks in the inaugural session

Ice Breaking: Mr. Jobi Mathew

Worship

Every day the worship was followed by bible study led by Rev. Jayachitra L. (TTS, Madurai).
Rev. Dr. Adlin Regina Bai (Professor, TTS, Madurai) presented the paper on "The Dynamics of Class, Caste and Gender in the Context of Dalit Struggles"

Dr. Sr. Shalini Mulackal (Professor, Vidyajyoti, New Delhi)'s presentation was titled, " Re-imagining Feminism and Feminist Theology from Dalit Women's Perspective". In her presentation she introduced the DALIT PENN THEOLOGY as a standpoint theology emerging out of the expereicences of the dalit women.

participants

Ms. Belinda Praisy, B.D. Student from the Gurukul Lutheran Theological College, Chennai presented a paper on "Dalit Womanist Theological Perspectives on Violence, Suffering and Cross".

Dr. Prasunna N.'s paper was titled, "Towards Dalit Feminist Theology: Re-Visiting the Image of God"

Dr. Sundara Babu talked on "caste, gender and development in the context of conflict resolution and nationalisms"

Dr. John Mohan Razu (Professor, UTC, Bangalore): 'Globalisation and Its Challenges to Dalits'

group discussion

participants

There were post-dinner sessions of laughter and merry making.

Ms. Jane Anita Elavarasi (participant from Gurukul, Chennai)'s jokes in the cultural night were enjoyed by everybody.

A theatrical performance by the praticipants from TTS, Madurai

discussion

Prof. Dr. Suma B.U. introduced the significance of dalit women's autobiographies

Rev. Dr. Evangaline Rajkumar Anderson (Professor, UTC, Bangalore)

Participants with organisers and resource persons

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The report and some of the papers of the workshop are published in the Ecumenical Horizon journal (Vol. 2/No. 1, December 2008-January 2009) of Kerala Council of Churches.

We thank all those who helped us to make this programme a great success.