Asian Women’s Interfaith Gathering Report

Asian Women’s Interfaith Gathering January 18-­‐20, 2013 Wongsanit Ashram, Thailand

International Network of Engaged Buddhists (INEB) in collaboration with International Women’s Partnership for Peace and Justice (IWP)

Supported by

and Gaya Foundation (Taiwan)

Table of Contents:

I. Overview and Summary

page 3 II. Background and Objectives

page 3 III. Participant Profile

page 5 IV. Assessing our contexts across issue area and faith page 8

a. Women’s social justice activism – movements and strategies by issue area: b. Integrating spirituality and social justice activism – movements and strategies by faith/religion/spiritual perspectives:

V. VI. VII. VIII.

Visioning the Future

Highlights, Insights, and Outcomes Gathering Schedule

Table by Issue Areas

page 13 page 14 page 17 page 20

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I.

Overview and Summary

I feel a connection with these women I’ve just known 2 ½ days. I don’t even feel that with people I’ve worked with for years! When we are from countries where religious tensions are high, it is hard to look for commonalties. The situation makes us work separately. The exercises we’ve done make us realize we are praying and working for the same things in different ways.

The Asian Women’s Interfaith Gathering, the first of its kind, was held January 18-­‐20, 2013 at Wongsanit Ashram outside Bangkok, Thailand. The gathering brought together 35 women from 11 countries across Asia.

The focus and priority of the gathering was relationship building among Asian women activists from various spiritual/religious perspectives. We aimed to create an environment where we were living the integration of spirituality and social justice activism as we came together to assess our strategies at such integration more broadly. The goal was to create space that was conducive to both active engagement and strategizing around the very pressing issues of injustice we are facing today (talking and thinking with our heads and hearts) and also of physical, mental and emotional support and rest, recognizing the urgent need for nurturing wellbeing among women leaders and activists.

We structured the gathering very differently than the commonly adopted academic format of information exchange based on ‘experts’ who talk and ‘practitioners’ who listen; we did not have paper presentations or panel discussions. We used the time and space to really talk together as friends, equals, and allies. Each woman was asked to come prepared to share her thoughts, opinions, experiences, and visions on gender justice and spirituality in her context. All sessions were participatory, reflecting and sharing from our own experiences. We worked in small groups with effective reporting back so that everyone had a chance to share and engage. The gathering included morning yoga, guided meditation, spacious discussions on issues and also our personal lives, and evenings for fellowship and deeper connections.

II.

Background and Objectives

‘Most of us are activists and most are burned out and have no time for self healing. This sort of interfaith learning program helps to build a strong foundation. I’m looking ahead at how to integrate all these concepts into our lives and work.’

Over the past three decades, women’s issues and rights based approaches have grown within social organisations in Asia. Women in many countries throughout the Asian region have benefitted from heightened awareness and the ensuing action that has addressed many issues from gender-­‐based violence to human trafficking. Yet, most approaches for gender justice are derived from the West and are not necessarily contextually relevant towards grassroots women in Asia. Importantly, these

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approaches often ignore the importance of self-­‐awareness and the integration of spirituality for both personal and social transformation.

Through years of practical experience working for social justice, INEB and IWP recognize the essential and vital role of engaged spirituality in holistically addressing the social issues challenging the world today. An engaged spiritual approach seeks understanding of the self as the key to be able to understand others and integrates that understanding into actions that can bring change to wider society. Transformative, empowering frameworks based on cultural, spiritual and social values provide the space and tools to closely examine women’s perspectives, which can enable women to not only understand, but to also engage in challenging the issues that they are facing.

This Asian women’s interfaith gathering brought together activists to share experiences, lessons learned, and through a process of reflection, create a strategic document outlining successes, needs, strategies and future visions. The intention is that the gathering and related documentation will facilitate the process of developing further collaborative actions that help women to transform oppressive structures in their societies and participate fully in social change that benefits all.

The objectives for the gathering included: •

•

•

•

Bring together women of different spiritual traditions and across generations to build friendship and trust, and for collaboration To nurture social and spiritual values as foundations for sustainable and effective women’s leadership for social justice To identify common needs and challenges, celebrate successes, and draw lessons learned about women’s activism in Asia, resulting in a needs assessment Get energy, inspiration, rest

After presenting the objectives and framework for the gathering, participants reflected on their own hopes and expectations for the three days together. Participants’ expectations clustered into the following themes, around which the gathering was structured: • • • •

Self care and love, personal spiritual practice, get inspired, be present, gain confidence and energy Meet new friends, learn from each other, share stories Integrate spirituality and social justice issues – peace, women’s issues, gender, feminism Interfaith networking and collaboration

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III.

Participant Profile

‘Why aren’t there more of us kind, gentle, socially conscious activists who think spirituality needs to be infused into social action? Why aren’t there more of these gatherings all over the world?’

The gathering brought together 35 women activist leaders from 11 countries in Asia. In order to build the most dynamic and diverse group of participants possible, INEB and IWP asked members of our networks to nominate possible participants.

Priority was given to women from organizations in Asia that use religious perspectives, teachings and approaches in their work for social justice and/or organizations that approach social justice with a recognition of the connections between personal and social transformation. The organizers were committed to diversity in terms of religious/spiritual traditions as well as age and experience levels, so that elder, seasoned leaders and younger, emerging leaders could learn and share together in an environment respectful exchange.

The women who came together truly represented a wide spectrum of movements for women’s social justice in Asia, in myriad roles, capacities, issues and sectors. Ordained women in the Catholic and Buddhist faiths brought their perspectives as religious leaders, recognizing the strengths of working among religious leadership as well as the challenges of critiquing patriarchal institutions from within.

Directors, coordinators, and founders of organizations, including United Religions Initiative in India, Saathi in Nepal, Catholics for Reproductive Health in Philippines, Sisters in Islam in Malaysia, Prabodhini women and child empowerment project in central India, SWATE women’s movement in southern India, and Women Peacemakers Program in Cambodia shared their experiences organizing women at various levels to come together around issues of vital importance to women’s empowerment and justice.

Writers and researchers, from the Muslim Women’s Newsletter in India to a women’s publishing house in Indonesia, expressed the importance of raising and promoting women’s voices and diverse perspectives in challenging the forces of oppression and invisibility.

Young women, including an ordained Buddhist nun working on a medical degree in India, volunteers and new members of International Network of Engaged Buddhists, and a founder and resource person for Buddhist Youth Empowerment Project in Burma/Myanmar, highlighted the importance of including the concerns and perspectives of youth as a way of promoting new leadership and power sharing.

Activists in networks, including Interfaith Peace Network in Burma/Myanmar, Peace Women in Indonesia, and Civic Women for Peace in Southern Thailand, talked about the importance of working across religious, gender, ethnic, and class lines for true solidarity and sustainable approaches to social justice.

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Teachers and social justice educators, from a theological school in Burma/Myanmar to popular education workshops in Thailand and Malaysia, shared the importance of working with youth, and with marginalized groups, for collective action and empowerment to promote new worldviews and an end to oppressive structures.

And these are just a few examples of the richness of diversity of backgrounds, vocations, experiences and perspectives that contributed to the learning and sharing during the gathering.

The following is a complete list of gathering participants, their organizations, and country/area.

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Participants in the Asian Women’s Interfaith Gathering, January 2013

Name

1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

Abhaydana Abhaynavita Aesha Arif Bhikkuni Supeshala BicBic Chua Chea Muoykry Christi Samy Elaine Alam Ginger Norwood Khawn Lum Khin Pa Pa Myo Ma Somethea Michiyo Furuhashi Mom Sumunny Nant Ai Shu Ng Teng Yan Nur Imroatus Olin Monteiro Ouyporn Khuankaew Pa Pa Phyo Patcharee Chonmanat P. Ruangwichatorn Qutub Kidwai Rahanee Daoh Rini Maghi Selvi Sachithanandam Shahbano Aliani Sister Canice Fernando Sister Karuna Placino Sulakshana Rana Tsering Norzom Tsering Palmo Varaporn Chamsanit Walra Peepathum Zuriah al Zeffri

Organization

Prabodhini Women and Child Empowerment TBMSG Pune Al Zohra Welfare Association Buddhist Ladies College Catholics for Reproductive Health Women Peacemakers Program Aam Aadmi Party FACES Int’l Women's Partnership for Peace & Justice GMSI and Gender Equality Network Gaihahita (Environmental Network) Peace Bridges Konohana Family Women Peacemakers Program Pwo Kayin Theological Seminary Independent activist Asian Muslim Action Netword Peace Women Int’l Women's Partnership for Peace & Justice Buddhist Youth Leadership Project International Network of Engaged Buddhists Spirit In Education Movement AMAN Woman's Commission Prince of Sonkla University Gender advisor Women for Good Governance Schuitema Human Excellence Group Inter-­‐congregational Women’s Desk INHAT Saathi Ladakh Nuns Association Ladakh Nuns Association Women's Wellbeing & Gender Justice Grassroots Leadership Training Sisters in Islam

Country/Area

India India Pakistan Sri Lanka Philippines Cambodia India Pakistan Thailand/US Burma/Myanmar Burma/Myanmar Cambodia Japan Cambodia Burma/Myanmar Malaysia Indonesia Indonesia Thailand Burma/Myanmar Thailand Thailand India Thailand Indonesia Sri Lanka Pakistan Sri Lanka Thailand/Philippines Nepal Ladakh Ladakh Thailand Thailand Malaysia

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IV.

Assessing our contexts across issue area and faith

‘It was a great experience being among people of different faith and find a safe common space.

The environment created a space for interaction, sharing, laughing and crying and though we all were total strangers we managed to learn a lot of each others’ lives. The work and the bonding made it easy for us to share in laughter and tears our identity as a woman and the common battles we have fought and the triumphs that has come to our share too.’

Women’s social justice activism – movements and strategies by issue area: Several sessions included break out groups devoted to contextualizing women’s social justice movements and strategies from participants own experiences. We first divided by issue area, identifying six thematic areas and points of intervention: 1. Education – women’s leadership and empowerment, feminism, women’s health, religious teachings, women’s rights 2. Gender oppression – Violence against Women (VAW), domestic violence services, girl infanticide 3. Political participation/advocacy/legal reform 4. Peace-­‐building/conflict transformation/non-­‐violent action 5. Relief work/livelihoods/quality of life Gathering participants divided into groups of 3-­‐5 with others working on their issue. The groups intentionally brought together women of different countries, ages, and religions to explore more deeply around their areas of activism. The small groups were tasked with identifying: • • •

The framework/approach you use to address the issue -­‐ naming tools/activities/strategies 3 strategies/tools that are effective and work to address the issue 1-­‐2 major challenges you face

The table on pages 20-­‐23 of this report gives the details from each of the issue areas. The following is a brief synopsis of common themes and insights that emerged.

Half the group (18 participants) identified Education as their main issue area. Each of the other four areas had 2-­‐4 participants working on them. General themes that emerged from the synthesis of the groups working on education included the critical importance of empowerment frameworks for education interventions; key to its relevance, empowerment includes integrating inner strength, personal change, social justice, human dignity, and spirituality. It was also mentioned that empowerment processes involve

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responsibility and accountability. Several groups highlighted the importance of holistic approaches to women’s rights and education, and the importance of transforming prejudice and belief systems as the foundation for justice and equality.

Tools and approaches were common across each of the five issue areas, and included (though were not limited to): • • • • • • • •

workshops -­‐ on leadership, communication, ecology, etc spiritual and healing retreats talks, lectures, seminars Street theater Exposure trips media engagement internships small grants

• • • • • • • •

campaign of nonviolence community dialogue research publishing women’s critical thinking Training Of Trainers exchange visits deep listening dialogue with religious leaders on gender issues

Articulation of the strategies that had proven effective in different contexts helped to broaden the conversations beyond specific tools to include ways of working with the various tools and approaches within our framework that reflects the values we are working to promote.

Ways of working that were common across issue groups included: • • • • • • • • • •

create space -­‐ physical, mental, spiritual – to link personal and social change Sincerity in sharing personal experience Draw out people’s own insights and experiences Focus on self-­‐realization Unconditional listening and granting significance to others Activate people to help themselves Form networks and regular support groups Use of research to back frameworks Engage the media Sharing resources among women’s organizations

Working with the ‘cycle of influence’ was identified as an empowering approach. Start where people are, recognizing the mutual influences of working with a person, a family, a community, a social system.

Effective interventions at any level (individual, family, community), incorporate religion, belief, faith, and culture, and then challenges to those beliefs or harmful practices associated with them arise out of self awareness and reflection. Change happens at each level influenced by awareness and reflection at other levels.

Another effective way of working that was mentioned by the group working on political participation was realizing democratic values through direct political intervention/decentralization of power and decision making at very local levels. Within our projects and organizations we must model the

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democratic values and power sharing we are seeking from the political structures that govern us. The group underscored the importance of participatory and collective decision-­‐making, and the inclusion in any planning, budgeting and visioning processes of the people we are intending to serve.

The peace building group highlighted the use of new technologies and social media as effective ways for reaching out to youth. The gender oppression group outlined effective interventions starting with prevention, protection, rehabilitation and advocacy. Each group mentioned the importance of relationship-­‐building as a key element of empowerment and organizing, and building on the interfaith values of love, compassion and peace to guide our social justice work.

Common themes also emerged among the challenges each issue area faced.

• • • • • • • • • • • • • • • •

Cultural and social norms that perpetuate gender discrimination patriarchal internalization/mindsets of women and men Caste and class-­‐ based discrimination and divisions religious authorities (not religion itself) Interpretation/conservative reading of religious texts, teachings, perceptions and proverbs Insensitive media-­‐ discriminatory and sexist projections Government/politicians/community leaders/conservative CSOs Stereotypes and power relationships that undermine women’s leadership Legal position of women in society – political leaders are men, women’s voices are missing Lack of laws/lack of enforcement Corrupt politicians Funding, and donor fatigue towards gender justice Illiteracy Security Language and communication Lack of political will towards gender justice

Please refer to the table on pages 20-­‐22 for the complete report backs from each sector.

Integrating spirituality and social justice activism – movements and strategies by faith/religion/spiritual perspectives: Building on the information and analyses generated by sector/issue areas, we shifted on the second day to the intersections of our spirituality and our social justice activism. We wanted to answer more clearly, ‘How do we integrate spiritual perspectives into our work, recognizing the interconnectedness of personal and structural change?’

Gathering participants divided by religious faith/spirituality, in five groups: Muslim and Sufi, Buddhist, Hindu/spiritual, Catholic, and Protestant. Each group discussed if and how they are able to integrate spirituality into their social justice work; what works; and the main challenges. The intention of the groups was for participants to gain insights and inspirations from one another, as some women had experience integrating spirituality and social justice while others had none and sought advice and encouragement to consider the possibilities.

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Each group’s discussion was lengthy and robust, as participants shared their experiences, insights, and also challenges and disappointments. As one Catholic participant reflected as the whole group reconvened: ‘I take inspiration from others and now I go back with renewed strength. We are banished children of Eve. Disappointments and frustrations engaging clergy have added to my stress and this gathering has helped my healing. We will gather the faith groups and consolidate our ranks.’ A Buddhist nun shared her insight that while Buddhist teachings are clear on compassion and effort, taking care of one’s own well-­‐being as we engage in our work for social change is not explicit; yet, that is a key element of the spiritual practice/social justice integration and what is missing for so many women activists.

For the synthesis in the large group, each group shared a summary of their key insights.

Muslim and Sufi group • • • • • • •

it is an ongoing effort to challenge patriarchy, history and Koranic interpretation We need to offer new interpretations of religious texts Use the place of oppression (Koranic interpretation) as the starting point Plant the seeds for individual transformation Work with youth and elders Start from a place of ‘my life as spiritual practice’ Draw on the four core Islamic values: justice, benevolence, compassion, wisdom

Buddhist group • • • • • •

The Bottisatva vows are the ground for individual and societal work/enlightenment Use the five precepts as spiritual guidance for building a culture of human rights Focus on Sangha, community building Challenge misinterpretations of the Buddha’s teachings, for example on Karma Consider our social work as spiritual practice leading to individual transformation Story telling is powerful and inspiring for making change

Spiritual/Hindu group • • •

Start with individual transformation through spiritual practice Create space and facilities for women for spiritual awakening Provide safe space and livelihood practice and facilities for healing

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Catholic group • • • • •

Cultivate discernment and critical thinking Re-­‐read the teachings from marginalized perspectives, make them relevant Live the universal values of love, compassion, equality Dialogue within and between faiths Emphasize gender justice

Protestant group • • •

Praxis = action/practice + faith = social justice Apply ‘love others like ourselves’ in community Adhere to non-­‐violent practice

Common Themes Common themes that arose were the perspective that when we consider our social justice work as our spiritual practice, the connections between our work for inner peace and our work to bring peace to the world become clear. Our work for social justice necessarily starts from a place of self-­‐love, and our work with women must start from honoring women’s strengths. Social justice activists working from a spiritualized perspective constantly examine their intentions and the motivation in every action.

Support systems and community are essential, as are safe spaces for people – across faiths, genders, and ideologies – to really share, listen, and connect. Finally, efforts to draw on commonalties between religious and spiritual faiths increase cooperation, trust, and partnership.

Challenges Despite differences in terms of religion, geography, and political systems, as well as backgrounds, identities and views of the participants, the challenges of integrating spirituality and social justice were common across faiths and spiritual perspectives. Challenges spanned the range of personal to political, and included: • • • • • • • • • • • • • •

The mainstream/dominant perspective separating spirituality and social justice how to integrate perspectives from different religious beliefs, and people of different faiths rise of fundamentalism extremist misconceptions sectarianism/exclusivity/division no direct experience ourselves of integrating spirituality and social justice our own egos, limiting collaboration and openness to new ideas how to effectively involve men in the struggle for women’s rights materialism and consumerist cultures that undermine spiritual approaches lack of women/feminist role models in religious leadership hierarchical, male dominated religious institutions submissive culture emphasized by the clergy ritualistic teaching which has resulted in a loss of meaning lack of confidence among women to challenge social injustices 12

• • •

different interpretations of religious texts and teachings funding lack of understanding of social justice by governments/the state

V.

Visioning the Future

‘I’m eternally grateful to the universe to make me come here. It is the answer to my worries back home. So many questions I’ve been able to answer.’

The focus of the third day was positive visioning. After analyzing the context, and the successes and challenges in our strategies so far, visioning afforded everyone the space to dream, create, and channel the energy and inspiration of the gathering for future projects, collaborations, and ways of being and working in the world. The visioning was initially an individual exercise and was then the foundation for the final session answering ‘Where or how do we move from this gathering?’

The visioning process began as a guided meditation for grounding, calming and clarity. From that place of spaciousness, participants were led through the following journaling process: If you have all the power you need to create change – inner and outer – what do you want to do? Pick one project with a 3-­‐5-­‐10 year time frame; it can be personal, with friends, family, organization, movement. Write what you want to do in a sentence.

• • • • •

List all the resources/conditions that you need to make it happen – inner and outer resources Circle the ones you have Identify how you will use your existing resources for your project How will you acquire the conditions/resources you don’t have yet?

Create a timeline

As participants shared their ideas and visions, we explored ways of working both within the same issue/faith/country and also across issues/faiths/countries, reflecting on four key points: • • • •

How are we going to sustain what already works?

How are we going to expand what already works?

How are we going to deepen what has not yet taken root?

What new things can we create?

In time, each participant shared her vision for how best she could move forward building on the strengths of her experiences and wisdom, and the inspiration and ideas generated at the gathering.

While each of the visions was unique in its specificity, commonalties and shared ideas – meaning tangibly possibilities for collaboration and mutual exchange, clearly emerged.

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Idea/Vision Young women’s peacebuilding camps Alternative health and spiritual retreats for women Training for religious leaders on social justice issues, especially violence against women The establishment of a spiritual women’s consultative body for ASEAN Trauma workshops for survivors and activists Self-­‐defense and street theatre for women’s empowerment Spiritual leaders who work in social justice to share across countries Workshops that integrate spirituality and social justice Create opportunities for young women to write their life stories Interpretations of classical Muslim sources in relation to women’s rights Country level women’s interfaith gatherings Interfaith gathering in conjunction with INEB meeting in Malaysia, November 2013

VI.

Countries of Participant interest Sri Lanka, Thailand, Burma/Myanmar Thailand, Malaysia, Pakistan, Japan Indonesia, Nepal, Philippines, India Malaysia, general agreement by the group Sri Lanka, Indonesia, Pakistan India India, Philippines Thailand, Sri Lanka, Malaysia Thailand, Indonesia India Everyone agreed Everyone agreed

Highlights, Insights, and Outcomes

‘This conference is so different than others I have gone to. Usually I feel heavy. It is so much thinking and talking. In this one, I feel I can share openly my experiences and it feels peaceful.’

Gathering participants agreed this was the first time such an event has taken place in Asia. For many, it was their first time in an all women’s space. For some, particularly those from countries where conflicts and violence in the name of religion have separated communities, the chance to meet and share across faiths with respect and love was part of a needed healing process. For women’s rights activists who inhabit the world of women’s conferences where religion in considered taboo, the space to explore spirituality and social justice as mutually inclusive fundamentals felt supportive and refreshing.

A highlight for many participants was the interfaith prayer ceremony for world peace on the second night of the gathering. Each religion/spiritual group shared a prayer/blessing/reflection as an offering to the unity of the group and the vision of a peaceful world.

As one participant reflected, ‘The candle lighting ceremony for world peace was a profound experience for which I have no words to describe what I felt. Everything was so serene, calm, refreshing and a great

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opportunity for me at least to learn about the work of our East-­‐Asian counterparts.’

Fundamental to the success of the gathering was the spaciousness created by the retreat/workshop schedule and the attention to personal life sharing. From the first day, participants commented that they felt they knew each other well, despite having just met. Sharing in groups about their spiritual and social justice journeys created a sense of solidarity across differences that were built on both formally in sessions and through informal conversations and sharing throughout the three days. Mindful movements after breaks to energize and focus the group, as well as opportunities for individual and group creative expression contributed to the feelings many participants expressed that they were leaving the gathering feel more energized, relaxed, and open – a rare feeling for many who said they spend so much of their professional lives in meetings and discussions.

Outcomes A clear outcome of the gathering was the opportunity to identify and connect with women from different countries and faiths/spiritual perspectives who work for social justice and gender justice. It afforded the opportunity for women from different countries to learn about one another’s contexts, and women from the same country to share together across faith lines which often create barriers.

Many women expressed that they felt alone when trying to raise these issues in their faith and activist communities, and the gathering broke those feelings of isolation.

Many participants talked about feeling personally re-­‐energized and re-­‐inspired as an outcome of talking and sharing with like minded women’s activists. Mutual and honest exchange between and across religion/faith was identified as very helpful learning to gain insights on different perspectives. Such exchanges are very difficult in contexts where religious tension is high, and yet it is in those communities where understanding is needed most; having the space outside the contexts of conflicts supported deeper reflection.

Participants commented on the realization that the challenges women’s activists are facing – across country and religious lines – share many commonalties, and thus our struggles for justice could be more collaborative and mutually supportive. Strategies identified – like reinterpretation of religious texts from a gender justice perspective – have similarly been used by women activists in different religions, and the learnings for effective methods and approaches were beneficial to everyone.

Several participants articulated their personal realization as a result of the gathering of the need for self-­‐ care and wellbeing for themselves as women activists; the foundation for transformation is self love, and self transformation is intimately linked to social transformation. Self-­‐love is a spiritual process, and thus the connection between spirituality and social justice begins with awareness of oneself and our wellbeing. Linked to that, the understanding of empowerment as integrating inner strength, personal change, social justice, human dignity, and spirituality, helps to place spirituality within the context of our work for women’s rights. These are profound shifts in thinking and worldview within most activist 15

cultures, and a shift that could contribute to the sustainability of individual activists, organizations and social justice movements.

Next Steps ‘Let’s make this more often. It is a way to build global citizenship. We share a lot more common values rather than differences. If we can bring this home and share with colleagues, it would make our lives easier and our work more bearable and mutually collaborative.’

In terms of tangible outcomes beyond the new insights of the participants, there was strong interest in more women’s interfaith gatherings, both regionally -­‐ naming the power of meeting likeminded activists from diverse contexts, and also country specific. Many participants named that interfaith gatherings contribute to solidarity and trust building among women, and would be very useful for organizing around social justice issues.

INEB’s bi-­‐annual conference will take place in Malaysia in November, 2013 and the opportunity for another women’s interfaith gathering in conjunction with that conference was unanimously supported by participants as a specific next step.

Many of the visions/ideas that participants outlined on the final day are projects that can (and hopefully will) be initiated in a specific locale using available resources. Exchanges and the possibility for joint programs across religion and country lines could deepen the work and strengthen the impact of the programs, and several participants said they were interested to explore the possibilities of coming together with others with similar ideas to develop the projects further. For others, development of their projects, even within their own locale and context, will require additional resources, and being part of a community/network for sharing ideas for resources and funding would be supportive.

In the months since the gathering, the group has maintained email contact as a whole and also individuals have contacted one another for specific ideas and project collaboration. IWP is committed to helping to maintain the ‘community of practice’ that was established in the gathering, in the least as a virtual forum for exchange and inspiration, and hopefully that can lead to concrete future partnerships and projects across country and religious lines. The gathering felt supportive, instructive, and unifying for the women involved; more such gatherings and support to develop the ideas initiated here could be instrumental in promoting gender justice in Asia.

‘I don’t think there are other spaces and opportunities like this. I feel so privileged to have been a part.’

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VII.

Gathering Schedule 17th January 2013 -­‐ arrival, rest, and evening meal together. No formal program.

DAY ONE – 18 January 2013

7:00 – 8:15

meditative yoga

9.30 -­‐10.30

Welcome and guided meditation Introductions – Name, one intention for the year ahead Workshop overview and objectives Participant expectations

10.30-­‐11.00

Coffee Break Who are we? Learning more about each other

11.00-­‐12.30

Mingle and form small groups by: Country: What is your work/areas of activism?

Age: What inspires you? How do you keep hope alive?

Religion: How is your spiritual practice a source of strength and courage?

12.30-­‐14.00

Lunch Break and rest

14.00-­‐15.30

How are we going to come together? Trust building River of Life drawing reflection: draw 2 rivers to symbolize spiritual journey and activist/social justice journey Share in council (groups of 4)

15.30-­‐16.00 16.00-­‐17.00

Coffee Break What are we talking about? Identifying the issues Break up by issue area (6 issues, groups of 3) 1. Education; 2. Gender oppression; 3. Political participation/advocacy/legal reform; 4. Peace-­‐ building/conflict transformation/non-­‐violent action; 5.

Relief work/livelihoods/quality of life

Evening free for rest, friendship, informal sharing

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DAY TWO – 19 January 2013 07.00 -­‐ 8.15 09.30-­‐9.45

meditative yoga Guided meditation for grounding/relaxation

9:45 – 10:45 Where are we? Mapping Asian women’s activism at the intersection of gender and spirituality: Report backs from sector groups from Day 1: Harvesting wisdom, learning, insights, common themes • • • •

What frameworks/approaches do you use?

Name tools/activities/strategies Three strategies/tools that are effective/work 1-­‐2 major challenges

10.45-­‐11.15 Coffee Break 11.00-­‐12.30

Break out groups by religion/spiritual perspectives: How do we integrate spirituality and social justice work?

Examples that have worked What are the challenges?

12.30-­‐14.00 Lunch Break and rest 14.00-­‐15.00

Learning to see each other mingle: Silent mingle and pair work with guided meditation read aloud to reflect on the qualities and actions of lovingkindness, compassion, empathetic joy and equanimity

15.00-­‐15.30 Coffee Break 15.30-­‐17.00

Women activist self-­‐care: the five dimensions of wellbeing • • • • •

Physical – care of our bodies, rest, healthy diet, exercise Emotional – expressing feelings, embrace difficult emotions, experience joy Mental – awareness of our thoughts and their impacts, intention and ability to think positively, clarity to analyze Spiritual – fostering inner peace, a sense of hope Relational/intimate – an affirming self image, positive relationship with ourselves, communicate openly with others, express needs and desires

Things I love activity: draw a 4 square matrix – things I love to do and do often, things I love to do and don’t do enough, things I don’t like to do but do often. Reflection: how do I reduce the things I don’t like doing and increase the ones that support wellbeing? The fourth square is an ideal blend of the other three boxes that promotes wellbeing and health.

Council: deep listening in groups of 4 19.00

Interfaith Ceremony for World Peace

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DAY THREE – 20 January 2013 7.00 -­‐ 08.15 09.30 -­‐ 10.45

(optional) meditative yoga Reports back by faith: Harvesting insights on the integration of spirituality and social justice Reflecting on common themes

10.45 -­‐ 11.15

Coffee Break Visioning the Future

11.15 -­‐12.30

Guided meditation and reflection: If you have all the power you need to create change – inner and outer – what do you want to do? Pick one project with a 3-­‐5-­‐ 10 year time frame, that is personal, with friends, family, organization, movement List all the resources/conditions that you need to make it happen – inner and outer resources • • • •

Circle the ones you have Identify how you will use your existing resources for your project How will you acquire the conditions/resources you don’t have yet?

Create a timeline

12.30-­‐14.00

Lunch Break and rest Where or how do we move from this gathering?

14.00 -­‐ 15.30

• •

Within the same issue/faith/country Across issue/faith/country

Individual ideas and visions that feed into the whole of the group

15.30-­‐16.00

Coffee Break

16.00-­‐17.00

Pulling it all together Drawing river of this journey together:

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