Contributions of Feminist Leadership in
 Theological Education

Hope S. Antone ^[1]

Some stories to begin with

I would like to begin with some stories and quotes that I have gathered recently. At a feminist theology workshop in Myanmar in May 2005, a theologically trained woman shared how her own mother had told her that it would be unthinkable for her to receive a blessing/benediction from her own daughter if she were an ordained pastor.^[2] This shows how some women themselves cannot see women being ordained into the ministry. I was told that in Myanmar there is one denomination that ordains women but only those who are single and old.

In the same workshop, a theologically trained man shared that a medical doctor had told him that women have faster pulse beats and that is why they are short-tempered. He therefore concluded that it is better to prevent women who are prone to being short-tempered from getting ordained. As facilitator of the workshop, I responded that being short- and hot-tempered is not gender specific; rather, what the doctor said is part of the gender stereotyping that has always put women in a negative light. In fact, there are men who are short- and chili-tempered but they have not been barred from positions of leadership.

Another male participant said that since women are already biased, the best teachers of feminist theology are men who are free from any biases. I responded that if even God is not free from bias for the oppressed and marginalized, men are not free from their own biases either. It would in fact be dangerous if feminist theology is taught by men who are against the goals of feminism, i.e. gender justice and empowerment of women.

In January 2005, Harvard University President Larry Summers explained the gender disparities among top-tier tenured science professors. He gave the following reasons, in descending order of importance: (1) women are just not so interested as men in making the sacrifices required by high-powered jobs; (2) men may have more �intrinsic aptitude� for high-level science; and (3) women may be victims of old-fashioned discrimination.^[3] His speech generated outrage and praise in various circles, but also a no-confidence vote in Summers in mid-March by the university�s Faculty of Arts and Sciences.

Very clearly these stories confirm that the age-old stereotyping of women and men prevails today � not only among simple and ordinary people in developing countries but even among the highly educated people of the developed countries. Such stereotyping, if left unchecked or unchallenged, will continue to shape the lives of people and certainly with adverse effects on women and men, girls and boys.

Lessons from myths about gender gap

In a review of several research studies, Time magazine writers have highlighted four lessons from the myths that gender differences are either due to biology primarily or to environment. Pointing out that the two interact all throughout life from the time of conception,^[4] they highlighted the following four lessons.

Lesson One. There is an importance of function over form. Most studies agree that men�s brains are generally 10% bigger than women�s brains, but that size does not predict intellectual performance. While women seem to have more connections between the two brain hemispheres and to use more parts to accomplish certain tasks, men tend to do their thinking in more focused regions of the brain. Thus, they seem to handle emotions quite differently. Women tend to have stronger connections between the amygdala (a part of the brain located deep within the organ) and the regions handling language and other higher-level functions, which may explain why they are more likely to talk about emotions. Men however tend to compartmentalize their worries and carry on. Studies have also shown that brain size peaks differently among girls and boys. Some regions involved in mechanical reasoning, visual targeting and spatial reasoning seem to mature eight years earlier in boys. Parts that handle verbal fluency, handwriting and recognizing familiar faces mature several years earlier in girls. But these may suggest that certain aptitudes are not so different between males and females but only not at the same time or stage of life.

Lesson Two. There is an impact of the segregation of the senses. As portals to the brain, the senses directly affect brain development from birth on. Looking at the same landscape, women tend to see colors and textures, and smell things, while men tend to see movement and action. This may relate to why young boys, in another study, like to play with moving toys like trucks or stare at mobiles while girls prefer touching richly textured dolls, drawing with colors, and hearing certain ranges of sounds. But this cannot be taken to mean that women are better at perception than men. It simply means that the sexes are internally diverse.

Lesson Three. The brain cannot be underestimated. It has been theorized that since boys and girls are innately different, we must "change the environment so differences don�t become limitations"^[5]. Responding to parents� alarm that their sons had attention-deficit or hyperactivity disorder, psychologist-physician Leonard Sax studied brain differences and became convinced that the problem was with the school system that catered only to one way of learning. His solution was to break the coed system, separate boys and girls, because the sexes just learn very differently. Another article in Newsweek magazine seems to support this following an American principal�s move for a gender-based curriculum as a result of the increasing number of male children with learning disabilities.^[6] There are critics of this gender-based schooling, however, claiming that the curricula designed to exploit gender differences only reinforce the narrow cultural stereotypes. There are those who insist that the brain�s ability for change is phenomenal so that it is possible to override biological tendencies. As one doctor advised, what is important is to understand differences, act on their advantages, and be prepared for the disadvantages.

Lesson Four. Expectations do matter. As the brain is vulnerable to the power of suggestion, motivation and encouragement do play a role in how the sexes may excel in various areas. Evidence shows that when motivated and encouraged, young women can excel at science and men can perform well in the languages. For example, when Mariko Kato announced in the 1970s that she intended to study physics at college, her mother cried, saying, "Physics is for men. It is not ladylike." She had wanted her instead to become a piano teacher for young children. Defying her family�s wishes, Kato is now an astronomy professor at Keio University.^[7] Making subjects or disciplines gender-appropriate or gender specific reinforces stereotyping and relegates the sexes to prejudicial notions.

So what is Feminist Leadership?

Few years ago, when Sharon Rose Joy Ruiz-Duremdes, a theologically trained Baptist lay woman, was encouraged to stand for election as General Secretary of the National Council of Churches in the Philippines, many Filipino women theologians were very happy and said, "Yes, a woman at last." Knowing about the critical or crisis-filled situation of NCCP at that time, however, many of us also thought aloud: "Now that the organization is in a mess, they look to a woman to solve all the problems." And I am happy to say that she, together with her staff team, has proven equal to that challenge. We call or describe her leadership, as she does too, feminist.

Of course, we also have stories of other women leaders in the Philippines � the famous ones being former president Cory Aquino and now the current president Gloria Macapagal-Arroyo. But feminist leadership is a different type of leadership. Feminist leadership is not guaranteed or assured by simply putting a woman at the helm of leadership. For women who have been socialized throughout their lives in a patriarchal way of thinking, doing and living, may continue to propagate the traditional type of leadership, which is hierarchical, authoritarian or authority-figure-centred, and self-serving. But feminist leadership actively seeks an alternative, transformative, egalitarian, collective, and life-enhancing type of leadership.

Back in Myanmar, I am always inspired by how Anna May Chain has led the Myanmar Institute of Theology as its principal, despite the difficult economic and political circumstances in the country. Being a religious educator and a Bible scholar by training, she learned feminism on her own, and has incorporated that in her teaching, her leadership, and in her lifestyle. Together with like-minded teachers, she has helped in leading/initiating (i.e. spearheading) the mainstreaming of feminism in the overall theological education in Myanmar.

Now, to clarify some terms�

I know that the words feminist and feminism still create some sense of uneasiness among some people, including some women. I have noted some sayings that have been hurled at Asian feminists in order to dismiss feminism as unnecessary:

• Behind the success (or also downfall) of every man is a woman;
   

• Man is the head but woman is the neck that turns the head around;
   

• Man is the general of the house while woman is the major; he makes only general decisions while she makes the major decisions;
   

• �Women�s or feminist movement only diffuses the more important struggle for social transformation.
   

• Feminism is a western phenomenon (foreign importation) by women who wish to overturn the tables and lord over men or be like men;
   

• Feminism is about women who are single or man-haters; or who are unhappy in their marriage; and who have nothing else to do.
   

• Since feminism is only for women, what is in it for men? How can it be a better alternative to what we have now?

The first three sayings, often said jokingly, are more of the exception than the rule. For the reality is that, in Asia and the Pacific, many women, girls, and even unborn female fetuses, are subjected to so much discrimination and dehumanization before birth, upon birth, after birth and throughout their lifetime.

Asian feminism does not diffuse other struggles such as for social transformation and justice. It simply seeks to be consistent: that while women and men fight together against dictatorship and injustice in the wider society, they also need to fight together against patriarchy in the home, family, or religious community.

Asian feminism is not a western phenomenon or a foreign importation into Asia. Many Asian feminists have discovered that even before the word �feminist� was coined and used to label this movement for gender equality, there were already in Asia movements that clamored for women�s rights and critiqued questionable practices that oppressed and discriminated against women and girls. It is noteworthy that men of Asia, in fact, led such movements and discourses. So the spirit of feminism dates much earlier than many of us are aware of.

Asian feminism is not about women who are single or man-haters. There are Asian Christian feminists who are happily married and they are so because their husbands/partners share their vision � they are feminists too. Those who may be unhappy in their marriage are they whose partners unfortunately do not share their vision and conviction. I personally know of a few such women whose husbands have told them, "keep your feminism outside the door of our home".

Asian feminism is not only for or only by women. In fact it connects and seeks to address the different social evils � e.g. sexism, classism, racism, casteism, ethnocentrism, anthropocentrism, neo-colonialism, imperialism, etc. Whatever puts a certain group (e.g. male, upper class, white or Western race, upper caste, certain ethnic group, or human beings over nature) as over and above others has to be critiqued, challenged and transformed.

By Asian Christian feminism, I mean the movement, cause, lifestyle and mindset of genuine partnership of women and men, reclaiming and restoring the dignity of all people as created in the image of God, and affirming the interconnectedness of people with all of God�s creation.

By feminist leadership, I mean a style or model of leadership that is grounded in the belief that women and men are created in the image of God. It is therefore critical of the distortion of God�s image in the present patriarchal or male-dominated set-up where women are marginalized, oppressed and dehumanized. It is committed to the transformation of this state of things to bring about a more egalitarian and abundant way of life for all in God�s creation.

The Asian Women�s Resource Centre for Culture and Theology (AWRC) describes feminist leadership,^[8] in the following, which I have modified or updated for our purposes:

1. Feminist leadership holds a holistic, not compartmentalized, view of life. Being so used to looking after many things, like homemaking, raising and rearing children, income-generating or having a career, and the like, feminist women generally see life as a whole and believe in the interconnectedness of all creation. Feminist men also share this belief.
    

2. Feminist leadership is grounded in mutuality and equality, not in hierarchy. Generally believing that each one is important and has something worthy to contribute, feminists would not have anyone claim superiority to others. They are critical of domineering and dominating tendencies.
    

3. Feminist leadership is group-centered, not authority-figure-centered. Believing that power is better shared and exercised as a collective, feminists view leadership as a way of empowering others and, therefore, of sharing power. Power that is DEAF (domination, exploitation, authority and fear instilling) results from power that is possessed or monopolized by selective bases or locations rather than shared by multiple bases and locations.^[9]
    

4. Feminist leadership is visionary. It aims at empowerment, transformation, and liberation, not only for the feminists themselves but also for others. Knowing what it is like to be oppressed, exploited and discriminated, feminist women generally feel deeply for those who are in such situations and would work so that no one would be in such a situation any longer. Hence, they are biased for the victims, the weak and marginalized.
    

5. Feminist leadership is flexible and creative. Conscious of the importance of feelings and other unspoken needs of the body, feminist women are generally sensitive to people�s needs and to emerging situations. Thus, they tend to exercise more flexibility and creativity in their leadership style.

It should be noted however that these qualities are not the monopoly of women alone. There are also men who have shown these qualities in their lives and relations with others. Thus, as has been pointed out earlier, having these qualities is not purely or simply biological; it is also social or environmental.

Implications for theological education

By what I have shared with you so far, I have understood the topic assigned to me, "Women�s Role in Transformational Leadership" to mean "contributions of feminist leadership in theological education", which both feminist women and feminist men can actualize together. This can mean a whole range of things.

1. Being truly visionary. Theological education in Asia is presumably based on a vision or a mission, which is usually grounded in a certain mission orientation of the respective denominations that own the institutions.^[10] The challenge of feminist leadership is to constantly review or revisit that vision, to view it against the social realities in which the church finds itself at present, and to articulate it afresh. Being true visionary as leaders does not consist of simply pushing time-held agenda but being responsive to the needs and challenges of the times. This means the "ability to be present-based but future-focused" for visionary leaders are those who have learned "how to focus on the summit while clearing the path".^[11]

At a CCA staff workshop on planning, monitoring and evaluation, following the General Assembly last April, the facilitator shared with us a story to remind us of the importance of keeping our vision clear. Once there was a man who had a vision; that vision inspired a following so that it led to a movement; as it became very large and then institutionalized, it became mechanical, leading to a machine; in order to remind them of the man, the followers set up a monument. But it was not the same as the movement. The moral of the story is to remember that leadership is not so much about what position one has, but about collective action in pursuit of a vision. As followers of Christ, we are reminded of the enduring vision of God�s reign in people�s lives. But even such a vision has come to mean different things for different people and/or denominations. Some say God�s reign means simply being happy at the news of Christ�s dying for us (John 3:16) about which we cannot do anything. Others say God�s reign is providing healing to the sick, food to the hungry, enlightenment to those in darkness, liberty to the captive and oppressed, and love, justice and peace for all^[12] (Luke 4:18-19). How do our theological education institution reflect this enduring vision accordingly?

2. Practicing collective, collegial, participatory and egalitarian leadership. If leaders of theological institutions model this type of leadership rather than the traditional hierarchical, authority-centered type, then perhaps a new breed of pastors, church workers and educators can help to transform traditional leadership styles at the grassroots level. Many of our students who return from internship share about their struggles in very pastor-centered congregations. Shifting the locations and bases of power from the top to the bottom; critiquing the usual tendency of power over; and working towards affirming more power within and power with^[13] are needed in the exercise of this alternative and transformative type of leadership. It is usually a concern that when it is time for a dean, principal, or president of an institution to retire/leave, there seems to be a difficulty in finding a successor or replacement. But if leaders already model a collective, collegial, participatory, and egalitarian leadership, I think such a difficulty will be minimized. As followers of Christ�s way, we are reminded of how Jesus offered himself as a friend (John 15:15) or a colleague. Interesting that he commanded the disciples to wash one another�s feet so that servanthood is to one another, not of a certain group towards all others (John 13:14).

3. Equipping the constituency as leaders in their own right. The constituency of the Association of Theological Education in Southeast Asia (ATESEA) includes heads, teachers, staff and students of the various member seminaries, schools and colleges. As followers of Christ�s way, we are reminded of Christ�s words that anyone who has faith in him will do what he has been doing; he will do even greater things (John 14:12). When theological education is able to pass on this challenge to its constituency and to equip them for the task, then it has really equipped more as leaders. The challenge of feminist leadership is to enable members to be equipped as leaders in their own right, thereby affirming their subjectivity. This is part of what we mean by having multiple rather than selective bases or locations of power. The clamor of the youth is for them to be recognized and affirmed as leaders now, not as leaders tomorrow; the same applies to our theological students. Drawing from the wisdom of the sages, Robin Sharma wrote that "leadership is not about managing things but about developing people" � i. e. helping them to liberate the fullness of their talents while they pursue a vision" that they understand is worthy and meaningful.^[14]

4. Being more holistic � i. e. emphasizing the importance of the whole and the interdependence of various parts. Theological education in Asia generally follows the Western traditional "specialist approach" � with the so-called core or major disciplines being required in more credits and the so-called minor disciplines lumped together as "practical theology" being offered, if at all, in fewer credits or as optional electives.^[15] This specialist approach has dissected the ministry of the church and created a hierarchy of courses to the neglect of equally important areas. This fixated way of looking at courses has, in some cases, made it difficult to add new courses and concerns (e.g. feminist theology and pedagogy; ecumenical education; interreligious dialogue; peace education; HIV/AIDS issues, etc.) so needed in our time. The challenge of feminist leadership is to be able to make the interconnections of these different issues/concerns and to find ways of integrating them in theological education. We must also remember that the need of the field (at the grassroots) is not so much for specialists but generalists in the ministry. As followers of Christ�s way, we know that Jesus� ministry was also holistic � attending to physical, emotional, spiritual, as well as political needs. In view of the specialization in education, having an interdisciplinary approach may be a way to becoming more holistic.

5. Addressing total human development. In terms of methodology in theological education, the tendency is for more emphasis on cognitive or intellectual development to the neglect of other aspects of human development. The contribution of feminist pedagogy includes listening to our bodies and being mindful of our connectedness with one another. The use of a variety of intrapersonal and interpersonal teaching-learning methods rather than the traditional banking method of lectures and book- or paper-centered education also helps to harness and bring out creativity, which is much needed in the field. After all, a deep grounding in Christian ethics and spirituality cannot be measured by how well students write papers and how many references they make to famous scholars and authors in the different fields, or how deeply theological (i.e. inaccessible) is their language but how well they serve and are present with the people in their need. As followers of Christ�s way, we are again reminded of how Jesus used popular education methodology � using simple methodology of telling parables, addressing life�s concerns, and simply being present with the people.

Concluding Word

The feminist leadership that we have been talking about is not something that readily comes with being a woman. Feminism is not dependent on one�s sex and gender but on one�s consciousness and commitment.

We come from different experiences of leadership that are informed by traditional, hierarchical and patriarchal structures. Having been shaped by and socialized in such practices, we sometimes repeat those that we actually dislike.

When trying to do things differently and effect change, we may face resistance and other challenges. But part of being feminist is the knowledge and assurance that one is never alone � for feminism is part of the global movement for peace, equality and justice � which do not come rather easily.

Feminist leadership is contextual, integrated, inclusive and transformational. Both women and men are capable of feminist leadership when they affirm the values upheld by feminism.

As men and women, we have differences that are the result of the dynamic interaction of our biology and ecology. But these differences should not be used to limit or put down the other. Instead, they should be taken as challenges to understand and overcome.

For the world to be whole, we need the leadership in partnership of women and men. If we do not work for such a genuine partnership, we only impoverish ourselves and the younger generation.

References:

Antone, Hope S. "Editorial," CTC Bulletin, Vol. XX, No. 3 (December 2004), ii.
Antone, Hope S. "Feminist theology: dispelling myths about women and feminism," in CCA News, Vol. 40, No. 2 (June 2005), 21.
Antone, Hope S. "Modelling Alternative Models of Leadership: A Report on AWRC�s Partnership with Cambodian Women," in In God�s Image, Vol. 21, No. 1 (March 2002), 49- 53.
Antone, Hope S. "Reclaiming Theological Education as Education for Life" in CTC Bulletin, Vol. XIX, No. 3 (December 2003), 53-60.
Camba, Erme R., "Proclaiming the Gospel in a Pluralistic World: Towards a Dialogue of Life." Proceedings of the 44th Church Workers� Convocation. Dumaguete City, Philippines: Silliman University Divinity School, 2005.
Kite, Hanna. "Japan lags behind: fighting for space," in Time (March 28, 2005), 58.
Ripley, Amanda. "Who says a woman can�t be Einstein?" in Time (March 28, 2005), 55-61.
Sharma, Robin S. Leadership Wisdom from the Monk Who Sold His Ferrari. Mumbai, India: Jaico Publishing House, 2003/5.
Tyre, Peg. "Boy Brains, Girl Brains: Are separate classrooms the best way to teach kids?" in Newsweek (September 19, 2005), 52.

Notes:

1. Hope S. Antone is joint executive secretary of Faith, Mission and Unity program area of the Christian Conference of Asia. This paper was a theme presentation for Workshop Four in the ATESEA (Association of Theological Education in Southeast Asia) General Assembly on 16-20 October 2005 in Chiang Mai, Thailand. Its original title was "Women�s Role in Transformational Leadership: Contributions of Feminist Leadership in Theological Education."

2. Hope S. Antone, "Feminist theology: dispelling myths about women and feminism" in CCA News, Vol. 40, No. 2 (June 2005), 21.

3. Amanda Ripley, "Who says a woman can�t be Einstein?" in Time (March 28, 2005), 55.

4. Amanda Ripley, 57-61.

5. Leonard Sax, in Why Gender Matters, as quoted by Amanda Ripley, 60.

6. Peg Tyre, "Boy Brains, Girl Brains: Are separate classrooms the best way to teach kids?" in Newsweek (September 19, 2005), 52.

7. Hanna Kite, "Japan lags behind: fighting for space" in Time (March 28, 2005), 58.

8. Hope S. Antone, "Modelling Alternative Models of Leadership: A Report on AWRC�s Partnership with Cambodian Women," in In God�s Image, Vol. 21, No. 1 (March 2002), 49- 53.

9. Carolyn Anonuevo, as quoted by Hope S. Antone in an editorial of CTC Bulletin, Vol. XX, No. 3 (December 2004), ii.

10. Hope S. Antone, "Reclaiming Theological Education as Education for Life" in CTC Bulletin, Vol. XIX, No. 3 (December 2003), 54-55.

11. Sharma, 48.

12. Erme R. Camba, theme presentation on "Proclaiming the Gospel in a Pluralistic World: Towards a Dialogue of Life," proceedings of the 44th Church Workers� Convocation of Silliman University Divinity School, Dumaguete City, Philippines, 2005.

13. Anonuevo as quoted by Antone.

14. Robin S. Sharma, Leadership Wisdom from the Monk Who Sold His Ferrari (Mumbai, India: Jaico Publishing House, 2003/5), 47.

15. Antone, "Reclaiming Theological Education�," 55.