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Doing Theology from Disability Perspective

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Doing Theologyfrom DISABILITY

PERSPECTIVE

Editors

Wati Longchar Gordon Cowans

Editorial Committee

Sientje Merentek-AbramK.C. AbrahamSamuel Kabue

Published by

THE ASSOCIATION FOR THEOLIGICALEDUCATION IN SOUTH EAST ASIA (ATESEA)

Manila, the Philippines

DOING THEOLOGYFROM DISABILITY PERSPECTIVE

Copyright@2007-ATESEA

New Revised Edition - 2011

Cover Design : EspaceComposed &Printed by ESPACE

Kolkata (033) 65351127www.espaceindia.in

ACKNOWLEDGEMENT

It was a great honour and privilege for the Association for TheologicalEducation in South East Asia (ATESEA) to host the internationalconsultation on “Doing Theology from a Disability Perspective”sponsored by WCC/CCA-ETE and EDAN in Manila, the Philippinesand to publish papers of the consultation.

I am deeply moved by the enthusiasm and resourcefulness withwhich the wide cross-section of participants brought their faith,personal insights, cultural perspectives and scholarship to bearon the important issue of disability, a largely neglected discoursein theology.

It is my hope that this book focused on doing theology fromdisability perspective will contribute to the development oftheological resources available to theological colleges andchurches in their efforts to deepen the discourse on disability inthe education and ministerial formation of their students and layleaders towards a more inclusive Church and society.

I am grateful to ETE-WCC/CCA, EDAN and FTESEA for makingthe resources available for us to host the consultation and publishthe proceedings of the consultation. I want to thank all thecontributors for their enlightening and thought provoking papersand editorial committee for their hard work. A special thanks toDr. Wati Longchar, the organizer of the consultation, and Dr.Gordon Cowans for their hard work to bring out this volume ontime. I also thank all the editorial committee for their suggestionand comments. I hope this work will generate new theologicalthinking and debate in our search for a new understanding ofinclusive community for all.

Dr. Sientje Merentek-AbramExecutive Director, ATESEA

Manila, the PhilippinesAugust 2007

PREFACE TO THE SECOND EDITION

Recognizing that most of the theological colleges/seminariesin Asia and Pacific, the concern on disabilities has not givendue attention in ministerial training program, the ETE-WCC/CCA and EDAN, in collaboration with regional theologicalassociations, organized series of workshops to developcourses on disability discourse for ministerial candidates.The workshops also reviewed the curricula of Christiantheology, ethics, religions and society, women’s study,pastoral care and counseling to suggest integration andinfusion of disability issues. It is encouraging to see thatmany colleges/seminars in Asia and Pacific are offeringthe courses and we hope that this will make a considerabledifference in creating a community of healing andwholeness with diverse gifts.

To stimulate new theological perspectives from disabilityperspective and accompany the new curricula, wepublished two theological resource books on disabilities,namely, Persons with Disabilities in Society: Problemsand Challenges (Vol. I) and Disabled God Amidst BrokenPeople: Doing Theology from Disability Perspective (VolII). We are happy that the books generated newtheological thinking and practice. We are happy to bringout the second edition of the previous works in onevolume. Some of the articles have been revised and afew articles have been added in this volume. Thanks toDr. Samuel Kabue, the Executive Director of EDAN forthe support and encouragement. We hope that this workwill continue to stimulate new theological thinking anddebate on disability issues and concerns.

Wati LongcharJune, 2011 Cordon Cowans

Editors

INTRODUCTION

It is said that about 10 per cent of the human population has somedeformity or other, yet they seldom receive any attention. Abled peopletry to avoid their company. In many societies persons with disabilitiesare treated as second-class people, objects of charity or even abandoned.They are subjected to prejudicial attitudes and discriminatory acts by theable-bodied majority. Society keeps them ignorant and dependent bydenying education and employment opportunities. The suffering andmiseries of many disabled people in Asia are compounded because ofpoverty and poor medical facilities.

Christian theology is done by abled-bodied people for the abled-bodied. Theology from the perspective of persons with disabilities is almostsilent in the Christian tradition. We have a rather negative theologytowards persons with disabilities as the theology is constructed by abled-bodied people. There are Christians who think that disability is relatedto sin and the work of demons, that it is a curse and punishment fromGod. Healing, on the other hand, is always understood as a sign of faith.People often think that those who are not healed do not have strongfaith and that the lack of faith leads to disability.

The ideas of perfection and of beauty that are ingrained in our psycheand sanctioned by our culture tend to preclude any form of disability.There is no ‘beauty’ in the disabled. Perfection is measured by physicaland mental endowments that are not found in the experiences of thedisabled. Any form of disability makes people less than human – theyare not created in the ‘Image of God,’ or persons who cannot articulatedo not reflect God’s image and they cannot be considered a perfectbeing of God. For this reason, persons with disabilities are often excludedfrom society and religious life. There are parents who are ashamed toshow their disabled children in public and keep them inside the houseall through their lives. Some parents who brought their children to ‘carecentres’ never come to see their children again.

The world will be poorer without persons with disabilities. Jesusprotected, forgave, loved and cared for them. Jesus strongly disputedthe connection between sin and blindness, saying, ‘It was not that thisman or his parents but that the works of God might be made manifest inhim.” (John 9:3)

Jesus challenged the Jewish understanding that God punishes sinnersby blinding them or their animals (Exodus 4:11). In Jewish society, thosewith a defect in the body were not allowed to come near the Lord’soffering (Leviticus 21:18-21). The blind and the lame were not allowedto come into the house of the Lord (2 Samuel 5:9). Are our churchessimilarly closed to persons with disabilities?

We need to affirm that diversity is an integral part of creation. Society– from its most basic unit (the family) to its broader forms (the churchand the community) – has to be a place where everyone, regardless ofgift and ability, is genuinely welcomed, given every opportunity toparticipate meaningfully and nurtured towards fulfillment. The churchesin Asia need to be more open to persons with disabilities. A fully accessiblechurch should permit the people with disability access to the sanctuaryso that they are able to participate in all aspects of the church activities.Fully accessible churches should have programs for the intellectuallyimpaired, sign language interpreters for the deaf, seating that can permitwheelchair users to sit with their families and assign Sunday readings tothe blind.

Realizing that the churches will remain a disabled community withoutthe inclusion of persons with disabilities, Ecumenical Theological Educationof Christian Conference of Asia and World Council of Churches, theEcumenical Disability Advocacy Network and the Association forTheological Education in Southeast Asia jointly organized a workshop inManila on 22-27, May 2007 to reconstruct a more inclusive churchtowards persons with disabilities and to come up with a resource bookon the theology of disability for theological students and church leaderswith a specific Asian perspective. This work built on a process begun inLimuru, Kenya, in 2004, and followed by similar events in Bangalore,India (2006), and Suva, Fiji (2006).

I am delighted that we are able to bring out this volume addressingthe issues, problems and concerns of persons with disabilities in society.I am thankful to Sientje Merentek-Abram, the Executive Director ofATESEA for her interest, support and publishing this important work.Thanks also to Samuel Kabue, the Executive Director of EDAN andH.S. Wilson, the Executive Director of FTE for the support andencouragement.

Wati LongcharConsultant, ETE

viii

CONTENTS

Acknowledgement iiiPreface to the Second Edition vIntroduction vii-viii

Part I : PERSONS WITH DISABILITIES IN SOCIETY

1. Persons with Disabilities in Indonesia- Tabita K. Christiani 1-12

2. Persons with Disabilities in Malaysia- Sia Siew Chin 13-29

3. Persons with Disabilities in India- Samuel George 30-41

4. Persons with Disabilities in the Philippines- Agnes R. Agbayani 42-63

5. Persons with Disabilities in Bangladesh- Dipti Gine 64-76

6. Persons with Disabilities in South Korea- Yeja Lee 77-84

7. Ecumenical Disability Advocates Network (EDAN)- Samuel Kabue 85-93

8. Disability and Public Issues: Health,Poverty,Education, Gender and Unemployment

- Elly Macha 94-107

9. International Obligations onDisability Concerns

- Anjeline Okola Charles 108-12510. Broken God in the Midst of Broken People

- K.C. Abraham and Molly Abraham 126-140

Part II : Disabled God Admidst Broken People

11. Church and Society’s Response to Disability:Historical and Sociological Perspective

- Samuel Kabue 141-157

12. Reconstructing Disable LovingTheological Communities

- Margaretha M. Hendriks 158-167

13. Theological Reflections on theExperience of the Disabled

- K.C. Abraham 168-178

14. Towards a Liberatory Theology of Disability- Gordon Cowans 179-187

15. The Eco-Justice Peace Movementof People with Disabilities

- Sung Yong Park 188-210

16. Culture, Sin, Suffering and Disability in Society- Wati Longchar 211-225

17. Non-healing, Waiting & ThrivingWhile Living with Disability

- Amanda Shao Tan 226-238

18. Jesus and Disabled People:A Church Response to Disability

- Wong Hin Hung 239-247

19. Disability: Church and Advocacy- Melchorita S. Valdez 248-256

20. Inclusive Leadership: Challenges and Opportunity- Yakub Santoja 257-263

21. Belonging and Body of Christ :Place, Gifts and Roles

- Lemuel S. Igdanes 264-273

22. Some Aspects in Psychology of thePerson with Disability

- Ezamo Murry 274-284

23. Pastoral Care and Counseling :Church and Public Policy Consideration

- Jose Andres Sotto 285-294

24. A Ministry Towards DisabilityTauira Marama 295-303

APPENDIX

Declaration of International Workshop on Disability 304-307

Curriculum on Disability Discourse 308-317

List of Participants 318-322

Persons with Disabilities in Indonesia 1

* Rev. Dr. Tabita Kartika Christaini teaches a Christian Religious Education at DuttaWacana Christian University, Yokyakarta, Indonesia.

PERSONS WITH DISABILITIES IN INDONESIA

Tabita Kartika Christiani*

This article describes a reality of persons with disabilities in Indonesia,based on my own experience. In this context, I try to do a theologyfrom disability perspective. This theology is an advocacy, as well as areflection on disability itself. I propose some themes on theology fromdisability perspective that need to be developed, namely sin anddisability; healing, wholeness and disability; fate and disability;spirituality and the body; a home for all. By developing these themesin the Indonesian context, I hope there would be a contextual disabilitytheology.

IntroductionIn Indonesian language, the formal term used for “persons withdisabilities” is penyandang cacat, but a new term, difabel (from“differently-abled”) is used by NGOs and media. The later connotesadvocacy and appreciation of persons with disabilities, that they are“abled.” However, the term “differently-abled” is not used anymorein the International context due to the fact that everyone has differentabilities - so this term is not specific for people with certain disabilities.Nowadays the familiar term is Persons with Disabilities.

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2 Doing Theology from Disability Perspective

Disability itself is very diverse; it includes physically and mentallychallenged - each is also diverse. Physically challenged can be blind,deaf, quadriplegic, paraplegic, have no arms or legs (Indonesian:tunanetra, tunarungu, tunadaksa). Mentally challenged (Indonesian:tunagrahita) has also different levels: mild, moderate, severe, andprofound. The origin of disability is also diverse. Someone can bedisabled by birth, accidents, natural disasters or diseases. Somedisabilities are apparent, some others are not so apparent.

The definition of disability is also diverse. According to ArneFritzson and Samuel Kabue, “disability has been defined in differentways at different times and by different categories of people. Thesedefinitions have reflected different interests and understandingsdepending on who may have been defining it.”1 Disability can beseen as a medical problem, but this understanding is limited. It isimportant to see disability from a broader perspective: as a socialproblem. This understanding can lead us to do advocacy, as well asinclusive theology. This is what I try to do in this paper.

In my own experience as a person with not-so-apparent-disabilities, namely scoliosis, my life in Indonesia is not always easy.When I was a teenager and my scoliosis was known, there was notenough medical equipment to do surgery. Later, on my 20s, Indonesiahad that equipment but I was not sure to have a safe surgery. I onlyhad the surgery when I was 40, in Boston, USA. The first time I sawthe surgeon, he was surprised to know that I had not had any surgery.He said that in the USA people with scoliosis in my age had alreadyhad at least one surgery. He was more surprised when I told him thatin Indonesia there were only two scoliosis surgeon and hospital in thewhole country, and scoliosis surgery was recognized by many peopleas kind of cosmetic surgery. They did not know that scoliosis cancause severe pain, as well as problems with lungs, heart, and - ofcourse -spine and nerves.

Legislations for Persons with Disabilities in IndonesiaThere is no data of the exact number of persons with disabilities inIndonesia. There has been no research on it. However, using WHO’sdata, about 10% of the population is persons with disabilities.2 It


means there are more than 22 millions people with disabilities inIndonesia. This number might have been increased due to ethnic andreligious conflicts, as well as natural disasters and accidents. Forexample, in Yogyakarta, after the earthquake on May 27, 2006, therewere 8,122 survivors who become new persons with disabilities.3 Thisnumber is half of about 16,000 persons with disabilities in Yogyakarta.4

In Indonesia there are many regulations and laws that protectpersons with disabilities, both at international and national levels. Asa member of the United Nations (UN), Indonesia has ratified or signedthese:

- Universal Declaration of Human Rights (UN, 1948)- World Programme of Action Concerning Disabled Persons (UN,

1982)- Convention on the Rights of the Child (UNICEF, 1989)- World Declaration on Education for All (UNESCO, 1990)- The Standard Rules on the Equalization of Opportunities for

Persons with Disabilities (UN, 1993)- The UNESCO Salamanca Statement [on education for children

with special needs, education with inclusive orientation](UNESCO, 1994

- Dakar Framework for Action [on education for all] (UNESCO,2000)

- The Convention on the Rights of Persons with Disabilities andits Optional Protocol (UN, 13 December 2006, signed on March30,2007)

Besides, there are some Indonesian laws and regulations thatprotect persons with disabilities:

- Regulation of the Governor of Jakarta regarding Accessibilityfor Persons with Disabilities in Public Facilities, ShoppingCenter, Offices, and Flat (Keputusan Gubernur DKI Jakartano. 66 Penyediaan Sarana/Perlengkapan bagi Penderita Cacatpada Bangunan-bangunan Fasilitas Umum, Pusat Pertokoan/Perkantoran dan Perumahan Flat, 1981)

- Law no. 44 regarding Persons with Disabilities (Undang-undang


Penyandang Kecacatan, 1997)- Regulation of Minister of Transportation no. KM 71 regarding

Accessibility for Persons with Disabilities and the Sick on theTransportation Facilities (Keputusan Menteri Perhubungan no.KM 71 Aksesibilitas Penyandang Cacat dan Orang Sakit padaSarana dan Prasarana Perhubungan, 1999)

- Law on National System of Education (Undang-undang SistemPendidikan Nasional, 2003)

Law no. 44, 1997 on Persons with Disabilities is the mostcomprehensive regulation. This law states equality for persons withdisabilities in their opportunity to get education and job. It even statesthat 1 of 100 workers should be a person with disabilities. It alsoensures accessibility for persons with disabilities to public facilities,rehabilitation, and social welfare.

All of these laws show how serious the Indonesian government isin promoting the interests of persons with disabilities. But these lawshave not been fully implemented. There is no sanction for those whodo not implement those regulations. The political will of thegovernment does not yet become political action.

Reality of Persons with Disabilities in IndonesiaMost persons with disabilities in Indonesia get less education, job, aswell as social, economic, and political opportunities. As a result, theylive under the poverty line. They are marginalized, isolated, anddiscriminated in many ways. They receive psychological stigmas andcultural hindrances as people who are disgraced.

Equality in education for persons with disabilities is problematic.On the one hand, they need a special education that meets their specialneeds; in Indonesia this kind of school is called Special School (SLB,Sekolah Luar Biasa). Most of these schools offer a kind of vocationaleducation that stresses skills rather than knowledge. On the other hand,since there are many persons with disabilities who are able to improvetheir knowledge, they have rights to go to regular schools.5 It meansthose schools are supposed to offer facilities to meet their special needs.In Indonesia this is called an inclusive education (where students withspecial needs learn together with normal students in regular classes).


However, this does not always happen. Since most schools do not havethese facilities, they tend to reject students with special needs.

Moreover, according to the Indonesian Government’s Departmentof Special Education, there are only 55,836 students out of about 1.5million children with disabilities who go to schools. It makes up only3.72%.6 This number is far from what is stated in the declaration ofAsia Pacific nations in Otsu, Japan, called “Biwakko MillenniumFramework” (2002), that 75% children with disabilities are supposedto go to schools by 2012.

Regarding equality to get a job, the law says 1 of 100 workersshould be a person with disabilities. In reality, there is no sanction fornot implementing this regulation. In a competition to get a job, usuallypersons with disabilities are not chosen. Even after having graduatedfrom regular schools, there is no guarantee that they would get a joblike normal people.7

Public facilities and accessibilities for persons with disabilitiesare not always available. There are many parts of sidewalks that areused by street vendors. There are some holes on the roads that arenot closed. There are only a few toilets that can be used by personson wheelchairs.8

Rehabilitation is not always affordable, especially for the poor.For example, many earthquake survivors cannot afford transportationto go to physiotherapy centers - even though the physiotherapy itselfis free. Because of this difficulty, many of them are threatened to bepermanently disabled.

Social welfare is a way to show people’s interests to persons withdisabilities. For example, permanent disabled survivors of theearthquake receive from the Indonesian government 300,000 rupiah(US$ 33) per month for the rest of their lives. However, not all of themare happy with this because this kind of donation makes personswith disabilities become dependent. What is more needed isempowering them to be independent.

AdvocacyThere are many organizations that advocate for persons withdisabilities. An example is PPCI (Persatuan Penyandang Cacat


Indonesia, Association of Indonesian Persons with Disabilities), whichhas branches in most of the big cities in Indonesia. There are alsomany local NGO, such as Dria Manunggal, Ciqal, Sapda- all arelocated in Yogyakarta. These organizations are active in advocatingfor and with persons with disabilities by developing people’s awarenessof the rights of and appreciation for persons with disabilities. This isdone through the media and celebration of the International DisabledDay every December 39 One of these organizations published ananthology of poems written by the disabled entitled “Ojo Dumeh.”10

In these poems persons with disabilities share their feelings,experiences, and hopes. Another organization is active in offeringfacilities for people with disabilities to participate in general election.

Besides, there are some organizations that offer rehabilitationcenters for people with disabilities. These centers train people withdisabilities some skills, especially handicraft and entrepreneurship.So, these centers are only a transition place for them before they goback to society with new skills and readiness to be independent.11

Church in Solidarity with Persons with DisabilitiesTwo churches, GKJ (Gereja Kristen Jawa, Javanese Christian Church)and GKI (Gereja Kristen Indonesia, Indonesian Christian Church) havebeen working together in developing their health ministry through anorganization called YAKKUM (Yayasan Kristen untuk KesehatanUmum, Christian Foundation for Public Health). This organizationcoordinates Christian hospitals at several cities, as well as a boardingschool for mentally challenged, a rehabilitation center, and aCommunity Development NGO - all are located in Central Java andYogyakarta. I bring here two examples.

Panti Asih (literally means House of Love) is the name of theboarding school for mentally challenged children and young adults. Itwas founded in 1967. This school is located in a huge area, whichused to be a sanatorium (founded in 1936 for private patients and1938 for free of charge patients). Until 2005, there were 456 childrenliving there. Nowadays there are 88 students in this boarding school,most of whom are in the level of severe and moderate. Only one ofthem is able to read. Students who are able to do daily activities take


care of themselves and help their friends. Some 20 students are severe;they are totally dependent on the nurses.12 Because this is a school,the Indonesian government sends some state teachers to teach in thisschool.

In 1982 Yakkum was appointed by the Communion of Presbyterianand Methodist churches in New Zealand as the umbrella organizationin establishing a rehabilitation center that gives assistance to physicallychallenged children and young adults, especially those from the poorestfamily that are not able to afford enough medical treatment, education,and vocational training. Before the earthquake on May 27, 2006, thiscenter had 600 students. After the earthquake, there are 450 moreclients in all different ages. The center serves persons with disabilitiesregardless of their race and religion, especially orphans and thosewho are from poor families.

To serve better, Yakkum Rehabilitation Center has general anddental clinics, in-patient and out-patient physiotherapy unit,occupational therapy unit (to train clients to do activities of daily livingand household activities), and aid tool assistance unit that makesbraces, orthopedic shoes, wheelchairs, prostheses, crutches, walkers,hard corsets, and splints. This aid tool assistance unit helped tsunamisurvivors in Aceh (2004) by sending staffs to Aceh to measure the aidtools, making them in Yogyakarta, then bringing the tools to Aceh.

Yakkum Rehabilitation Center tries to empower persons withdisabilities to be self-reliant in all aspects of their daily life - physically,socially, and financially. To meet this goal, this Rehabilitation Centertrains clients some skills - such as batik, cards, children educationaltools, leather goods, etc. - and helps them in marketing. To improvethis ministry, since 1991 Yakkum has developed a unit called “YakkumCraft.” In 2004 this center was renamed PRY-YC (Pusat RehabilitasiYakkum - Yakkum Craft, Yakkum Rehabilitation Center - YakkumCraft).13

A client of PRY-YC, Mulyani (28), says that she feels safer whenshe lives in the rehabilitation center, because she lives together withfriends who have similar problems. However, she wants to beindependent and lives outside the center. Now she is a batikdemonstrator in a hotel. Last year she was robbed on her way to the


hotel, and she had to stay in rehabilitation center again to be cured.14

A Theology of DisabilityAs a person with disability myself, and grew up in a town that had arehabilitation center for mentally challenged children and young adultsas well as a school for the blind, I become more aware of the need toinclude disability in my classes at Faculty of Theology “Duta Wacana”Christian University. For example, in the subject of “Christian ReligiousEducation for Children” I not only taught psychology, techniques ofteaching and curriculum writing for normal children, but also askedthe students to watch a movie entitled “I am Sam” - which tells abouta mentally challenged father. I also took my students to Panti Asih toexperience how to make friends and to teach children with mentalchallenges. Another example, in the subject of “Methods of ChristianReligious Education”, I took my students to Yakkum RehabilitationCenter to experience and learn how this center serves people withphysical challenges. However, I feel that these efforts are not enough.I need to develop not only ministry for, but also with and of personswith disabilities. As a foundation of these ministries, I need to developa theology of disability.

To do so, some topics - either support or challenge theology ofdisability - can be developed. These are some of them:

1. Sin and DisabilityMany Indonesians think that disability is related to sin and the workof demons. It means persons with disabilities are disgraced. Becauseof this wrong notion, many parents are ashamed to show their disabledchildren in public. Those children stay inside the house all of theirlives. Even when some of them brought their children to a boardingschool - like Panti Asih - they then did not come to see their childrenagain. They might be thinking that having disabled children in theirhomes would make the whole family disgraced or at least the disabledchildren make the whole family ashamed. This kind of conviction is achallenge for theology, especially theology of grace. How do God’sgrace works in the life of persons with disabilities? How do weexperience God’s grace when we are “disabled”?


2. Healing, Wholeness and DisabilityIn the midst of the spirit of revival meetings with healing ministry, it issometimes said that healing is a manifestation of faith. It then makespeople think that those who are not healed do not have strong faith.Many persons with disabilities are brought to these revival meetingsto be healed, to become normal persons. However, not all of them arecured. Is it a sign that they do not have strong faith?

There are people who think that wholeness can be achieved onlyby normal persons, because normal is close to perfect. It means personswith disabilities have to be healed first to achieve wholeness. DoesGod want us to be perfect and normal to achieve wholeness?

Nancy Eiesland, in her monumental book entitled, The DisabledGod, mentions that the broken body of Christ in Eucharist, as well asin resurrection, becomes “a new model of wholeness and a symbol ofsolidarity.”15

3. Fate and DisabilityIndonesians also believe in fate (takdir) - everything comes from God.It is similar to doctrine of predestination, which believes that everythinghappens according to God’s will. On the one hand, this belief canhelp persons with disabilities to accept their conditions happily. Onthe other hand, it can make them think that God is unjust. It can alsohinder them from doing anything to improve themselves - becauseeverything is in God’s hands. This is a real challenge, because mostIndonesians - regardless of their religions and ethnic groups - havethe same understanding. Actually in the Javanese belief fate is relatedto ethics; fate is the opposite of self-determination.16 However, peoplethen relate fate with everything that happens in their lives, includingdisability. Theology should consider this belief seriously in order toempower persons with disabilities and bring hope to them.

4. Spirituality and the BodyBody has been absent for a long time in theology, because theologyconcerns more to mind/soul/spirit than body. This understanding isinfluenced by Plato’s dualism of body and soul, as well as Augustine’sand Aquinas’ hierarchical order of body and spirit, and by Descartes’


cogito ergo sum. Body is recognized as lower than mind/soul/spirit, so itis not important in Christian life. As a result, persons with disabilities tendto escape from the body, and accentuate more on mind/soul/spirit. Fora long time I had had this understanding, until I had surgery for myscoliosis and I had to deal with my body -and make peace with it.Nowadays the body is seriously integrated to spirituality.17 For personswith disabilities, this is the time to really consider their bodies in theirfaith.

5. A home for allPanti (boarding school or training center) is a safe environment forpersons with disabilities. In it they are accepted as they are. However,by living in a panti, persons with disabilities are alienated from theirfamilies and societies. It is a challenge for theology to develop anenvironment that promotes a home for all, where people develop acommunity of love, acceptance and solidarity. Through this, the worldcan become an oikos for all people - an oikoumene.

There are a lot of things to do in Indonesia regarding personswith disabilities, both at national and theological levels. We need anew horizon to live together in a friendly world for all.

Notes:1. Fritzson, Arnhe and Samuel Kabue. Interpreting Disability: A Church of

All and for All. Geneva: Risk Book, 2004, p.viii.

2. According to the UN’s “General Assembly President Calls for ReaffirmedCommitment of Equal Opportunity for Disabled Persons, in Message onInternational Day 2002” (Press Release GA/SM/301 OBV/314) there aresome 600 million disabled persons in the world, constituting nearly 10%of the global population. About 400 million of the world’s disabled personslive in Asia and about 160 million live below the poverty line. See http://www/un/org/News/Press/dpcs/2002/GASM301.doc.htm.Access on May 15,2007.

3. Kompas, Tuesday, March 13, 2007.

4. Kompas, Monday, December 4, 2006.

5. For example, Mimi Mariani Lusli, blind, graduated from Sanata DharmaUniversity in Yogyakarta and Leeds University, UK. Yoana Maria Pribadi,


deaf, graduated from Atma, Jaya Catholic University, Jakarta. Jansen Situngkir,blind, graduated from Banding Institute of Technology. See http://www/atmajaya.ac.id/content/asp?f=0&id=2202. Accessed on May 15, 2007.

6. httpp://www.dradio1034fm.or.id/detail.php?id=281. Accessed on May 15,2007.

7. For example, chasannah, blind, could not get a job even though shegraduated from a regular high school with full scholarships. See Kompas,Friday, December 9, 2005, p.53

8. The same person as footnote No. 7. Chasannah, told her experience offalling down into a hole of 2.5 m deep in Jakarta. She was not onlysurprised and pain, but also ashamed. See Kompas, Friday, December 9,2005, p. 53.

9. International Disabled Day is established by the UN through its Resolutionno. 37/52, declared on December 3, 1982.

10. Padepokan KoSaKaTa, Ojo Dumeh: an Anthology of Diffability Poems.Solo, 2006.

11. Local government of Yogyakarta plans to build a rehabilitation center for298 people, which offer education, skill trainings, and trauma healing.Kompas, Friday, May 4, 2007.

12. In this school, the terms “idiot” and “imbecile” are still used as medicalterms. People in Indonesia feel comfortable with these terms, because wedo not speak English in daily life. However, through this workshop I got toknow that in the International context these terms are not used anymoredue to the fact that many people use these terms as a way to ridiculepersons with mental disabilities.

13. To know more about Yakkum Rehabilitation Centre and Yakkum Craft,visit www.rehabilitasi-yakkum.or.id.

14. Kompas, Saturday, December 9, 2006.

15. Eiesland, Nancy L. The Disabled God: Toward a Liberatory Theology ofDisability Nashville : Abingdon Press, 1994, p. 101.

16. Geertz, Clifford. The Religion of Java. Chicago: The Chicago UniversityPress, 1960, p. 150-152.

17. Griffith, Colleen. “Spirituality and the Body” In Bruce T. Morrill, BernardJ. Cooke, Andrea Goodrich, and Paul Covino, Bodies of Workship:Explorations in Theory and Practice. Liturgical Press, 1999.


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Negara-negara Berkembang. (Translated from “Disability, Liberation, andDevelopment). Jakarta: Pustaka Pelajar, 1997.

Eiesland, Nancy L. The Disabled God: Toward a Liberatory Theology of Disability.Nashville: Abingdon Press, 1994.

Fritzson, Arne and Samuel Kabue. Interpreting Disability: A Church of All for All.Geneva: Risk Book, 2004.

Geertz, Clifford. The Religion of Java. Jakarta: Pustaka Pelajar, 1997. Chicago: TheChicago University Press, 1960.

Griffith, Colleen. “Spirituality and the Body.” In Bruce T. Morrill, Bernard J. Cooke,Andrea Goodrich, and Paul Covino, Bodies of Worship: Explorations in Theoryand Practice. Liturgical Press, 1999.

Gunderson, Gary. Deeply Woven Roots: Improving the Quality of Life in YourCommunity. Minneapolis: Fortress Press, 1997.

Padepokan KoSaKaTa. Ojo Dumeh: An Anthology of Disability Poems. Solo:Padepokan KoSaKaTa, 2006.

Journal “Kompas”

Various websites

Persons with Disabilities in Malaysia ❖ 13

* Ms. Sia Siew Chin is a Methodist minister and currently serves as Director ofBeautiful Gate Foundation for the Disabled, KL, Malaysia.

Persons With Disabilities In MalaysiaSia Siew Chin*

IntroductionTheological reflection has to start from life experiences. This paper beginswith the sharing of my own experience as a person with disabilities,followed by the outline of brief information about Malaysia and theproblems faced by persons with disabilities. It will also discuss theresponses and services for such persons provided by churches in Malaysia,especially the experiences of Beautiful Gate Foundation for the Disabled.

My ExperienceI am having Muscular Dystrophy due to an inherited genetic problem.Four of my parent’s siblings suffer from the same disease. The generalnotion of the people is that it is a punishment for sins of my ancestoror my previous life or a curse of my family. They also believe thatthose who are close to my family members will also be cursed.

I accepted Jesus Christ at the age of 15 years old. I found value inlife in believing “I am created in God’s image” and “I am made toglorify God”. However, I hated being a disabled person and hatedfacing all kind of difficulties and prejudices. I had been praying for God’s

2

14 ❖ Doing Theology from Disability Perspective

healing, but there was no answer.At the age of 19, I decided to stop believing in Jesus Christ. Then I

was invited to a three days church retreat in a hotel. I attended the retreatnot because I wanted to know more about Christ, but just wanted toexperience living in a four stars hotel and most important of all was that itwas free. Surprisingly, after being prayed for by the preacher, my left legwhich was originally shorter than my right became longer. But the otherparts of my body still remained the same. My muscle continued to becomeweaker and weaker as I grew. I started to ask, “Why Lord Jesus who hasthe power to heal, refused to heal me completely? Is it because of my sinsor because of the lack of faith?” I went back to church again to find theanswer.

I left my home town and enrolled for theological studies at SeminariTheologi Malaysia (STM) in Kuala Lumpur, when I was 24. I suffereddue to its unfriendly environment. I had to go up and down the stair-case for classes and to dry my clothes. I was always late for class andin submitting my assignments due to my poor mobility and the needto spend more time for my daily activities. I had to complete on timein my exams as I was not given extra disability-time which is beingoffered in secular examination. I did not complain and always triedmy very best to meet every requirement.

The incident that hurt me most was the rejection of my applicationto participate in exchange program to the Sarawak Seminary despitemy good academic achievement. The reason given was, “it is notconvenient for you to be there.” This event commenced my journeyof learning to forgive those whom I respect but are ignorant of mydisability and my ability.

In the second year of my study, I met a group of people onwheelchairs. It reminded me of my vision when I was 18 years old,where a group of people was crawling on the floor like worms. I startedto care for their needs and eventually started the Ministry of BeautifulGate under the Methodist Church after graduating from the Seminary.

One special service that we provide is in Performing Arts. TheBeautiful Gate Performing Art Troupe was officially launched in theyear 2003. We are invited by churches for testimony and evangelistic


meetings. We are also being invited by schools to give encouragementto the students. Last year, we were invited to Chiang Mai, Thailand toperform in the Prince Royal College. There were tears in the eyes ofthe women, youth, elderly and even the PWDs. They were touchedby our performance. Many started to value their own life afterwitnessing the determination in life.

I began to understand that it was God who gave some to beapostles, some to be prophets, some to be evangelists, and some tobe pastors, and teachers, to prepare God’s people for works of service,so, that the body of Christ may be built up. As for me, 1 believed itwas God who allows me to have disabilities so that I can be a betterpeer counselor to my fellow PWD friends and a better motivationalspeaker.

Brief Information of MalaysiaMalaysia, located in Southeast Asia, consists of the Malaysian Peninsulaand the States of Sabah and Sarawak on the island of Borneo. ThePeninsula is bordered by Thailand in the north; the island of Singaporelies to the south. Singapore is linked to Johor, in Malaysia, by a causeway.Kuala Lumpur, known as KL, is the capital of Malaysia. Approximatelyhalf of the populations of Malaysia are Malays, the second largest groupis the Chinese. Up to eleven percent of the people are Indian with a verysmall number of Orang Asli, the original people of Malaysia or aborigines.The population was estimated at 24,385,858 in 2006. The language ofMalaysia is Bahasa Melayu. Chinese dialects and Tamil are spoken bythe respective ethnic groups. English is the language of business. Malaysia’smulticultural society is reflected in its religious communities: Buddhists/Taoists/Confucianists, Hindus, Muslims, a minority of Sikhs and someChristians. The aborigines retain their Animist religion, believing thatthere is a spirit in everything.

Persons with Disabilities in MalaysiaThe Ministry of Women, Family and Social Development of the MalaysianGovernment estimated that there is 1% of the Malaysian populationapproximately 250,000 people have some kind of disabilities. But thereare only 172,163 persons with disabilities registered with the authorities


(report in September 2006). In other words, about 40% of Malaysianswith disabilities are still unknown. This is because registering a disabledperson in the welfare department is not a compulsory issue in Malaysia.

Number of People with Disabilities registered with Welfare DepartmentMalaysia (Till September 2004)

Type of Disabilities Year

2001 2002 2003 2004

Visually Impaired 13,988 14,738 14,309 15,364

Hearing Impaired 20,443 21,981 22,740 24,712

Physically Impaired 38,051 41,311 44,791 51,124

Mentally Retarded 39,150 43,042 48.540 57,483

Others 1,012 1,017 1,056 1,934

TOTAL 112,644 122,089 131,436 150,617

Registration of Persons with Disabilities by Ethnicity (Till 2004)

Year Malay Chinese Indian Orang Asli Orang Asli Orang Asli OthersSabah SM Sarawak

2001 62,822 26,228 10,255 6,835 2,826 658

2002 72,148 28.088 11,309 6,993 2,825 726

2003 75,800 27,657 11,862 7,194 3,018 663

2004 91,162 32,408 14,246 8,266 283 3,617 635

Currently, there are no statistics on persons with disabilities classified byage, gender, education background, cause and economic status.

Among the key policies and strategies of Malaysia’s previousdevelopment plans are those geared towards the eradication ofpoverty, development of human resource, increase in productivity,competitiveness and economic growth. Special emphasis had been given


towards improving the participation of Malays, people living in the ruralareas, the urban poor, and indigenous people and lately of women.However, very little attention has been given to the plight of personswith disabilities, and their families and care providers. Being adisadvantaged group, persons with disabilities in Malaysia have beenmarginalized from mainstream development programmes.

In the past twenty-five years there has been an increasing awarenessof issues faced by persons with disabil ities both in Malaysiaand internationally. These developments were in part the result of thevarious United Nations initiatives; the International Year of the Personswith Disabilities (1981) followed by the UN Decade of Persons withDisabilities with its World Program of Action (1983-1993), the Asianand Pacific Decade of Persons with Disabilities (1993-2003) and theSecond Asian and Pacific Decade of Persons with Disabilities (2003-2012) with its Biwako Millennium Framework for Action. Malaysia’scommitment in honouring these initiatives was further reinforcedthrough the signing of the Proclamation on the Full Participation andEquality of persons with disabilities in the Asian Pacific Region on May16, 1994. One of the major results of these initiatives was the birth of anew approach to disability issues, in many countries, that recognized thecitizenship rights of persons with disabilities, and social and environmentalnature of obstacles to the achievement of self-reliance and full equality bypersons with disabilities.

There have been important and significant measures taken towardsthe achievement of these objectives by the Malaysian government. Someexamples of the government’s commitment are:

1. The formulation of a national welfare policy (1990)2. The introduction of tax exemptions3. The incorporation of guidelines for barrier-free access into the

Uniform Building By Laws (1991)4. The formation of a Department of Special Education (1995) and

the expansion of special schools and integrated classes for thevisually impaired, the hearing impaired and children with learningdisabilities.

5. The establishment of an Industrial Training and Rehabilitation


Centre for people with orthopaedic disabilities in Bangi (1998)6. The development of Community-Based Rehabilitation programs

(1984)7. The setting up of the Advisory Panel on the Disabled (1990)

and a revamped National Advisory and Consultative Councilon the Disabled (1998) to formulate recommendations forfacilities, services and programmes to meet the needs of personswith disabilities.

However, these initiatives and mandates have yet to create a significantimpact on improving the lives of persons with disabilities in Malaysia whichcan reflect the following important issues:

1. EducationEquity and right to education are fundamental rights enshrined in theFederal Constitution. There should be no discrimination against anycitizen in terms of access to and financial support for education. Everychild has a right to education and should be given equal opportunitiesto develop his/her potential according to one’s own ability.

Malaysian government is highly committed in providing “Educationfor All” but it doesn’t include education for all categories of personswith disabilities. The Department of Special Education established in1995 only looks into the needs of students who are blind, deaf andthose with learning disabilities but exclude those who are physicallyhandicapped with the mental ability to follow the normal curriculumand those with multiple disabilities, with “profound physical handicapor with severe mental retardation.” As a result, many students withmobility impairment who are able to attend mainstream schools arenot being able to do so due to architectural barriers within the schoolsand many more disabled children are not even considered for education.

2. Vocational TrainingCurrently, there are a number of vocational training centres, run byboth the government and NGOs, to cater to the training needs ofpersons with disabilities. However, there is a need for more vocationaltraining centers offering courses which teaches skills that are more


relevant in terms of providing employment opportunities such as IT andaccountancy.

3. EmploymentIn 1989 the government announced that 1% of jobs in the public sectorwill be reserved for persons with disabilities. In 1990 the private sectorwas encouraged to do likewise. The Ministry of Human Resources hassince helped out in the placement of persons with disabilities in suitablejobs. However, in spite of the incentives provided such as double taxdeduction for the employment of disabled workers in the private sector,the quota is far from being filled.

The Progress Report (1996-2000) of the Mid-Term Review of the 8thMalaysia Plan revealed that only 3,489 jobs in the private sector and 536in the public sector were offered to the disabled. More than 95% of personswith disabilities are still unemployed. Although some may not be able tohold jobs, a large proportion can still work and contribute to society ifgiven the opportunity, provided with assistive devices and somemodifications made for barrier-free access. It is sad to note that whileMalaysian government has provided jobs for over 2 million foreign workersin Malaysia, the huge untapped workforce among persons with disabilitiesis yet to be recognized.

4. HousingMany persons with disabilities and their families face problems in obtainingaffordable and appropriate housing due to poverty, non-enforcement ofbuilding by-laws requiring access and facilities for persons with disabilities,local authority requirements for low cost applicants which work againstthe disabled (e.g. applicants have to be married when many disabled areunable to find marriage partners due to prejudices) and outrightdiscrimination faced by the disabled.

5. Accessible Built EnvironmentThe Uniform Building By Laws (1984) under the Street, Drainageand Building Act 1974 was amended in 1990. It makes it mandatoryfor all new buildings to have facilities and amenities for persons withdisabilities. Subsequently, the Malaysian Standard (MS 1184:91) Codeof Practice for Access for the persons with disabilities to Public Buildings


was drawn up to provide the specifications for the essential provisionsthat need to be incorporated into all buildings.

However, due to the lack of enforcement of the Act and Code ofPractice, many buildings are still inaccessible to persons with disabilitiesthereby preventing persons with disabilities from going to schools, to work,to go about their daily activities such as going to the post office, to banks,to the government offices, to religious places, etc and from full participationin society.

6. Accessible TransportationLack of accessible transportation appears to be one of the greatestproblems faced by persons with disabilities. It should be recognized thatproviding accessible transportation benefits everybody, especially thegrowing number of elderly people and also parents with young children.

7. Health and Medical CarePersons with disabilities too require adequate health and medical care.Some categories need continuous medical care, but persons with disabilitiesin rural area have limited opportunity to access to appropriate specialisttreatment.

There is not enough rehabilitation hospital for persons with spinal cordinjury and those who are chronically ill requiring long term medical care.There are no respite care services for families of persons with disabilitieswho are chronically ill. There is also no support given to modify and installadditional facilities in houses, place of work or school premises to helpimprove the lives of persons with disabilities who have mobility impairment.There is also a need for government to train and provide adequatepsychologists, psychiatrist and therapists (physical, occupational and speechtherapists), rehabilitation physicians, neurosurgeons and allied health staffto meet the rehabilitation needs of the persons with disabilities.

8. Social ProvisionAt present there is only minimal financial assistance from the governmentfor persons with disabilities and their families. With the rise in the


cost of living, steps should be taken to provide a proportionate increasein the financial assistance package to persons with disabilities and theirfamilies.

9. Information TechnologyWith the advent of the Internet and information technology, a vastarray of possibilities is now open for persons with disabilities. Theserange from education opportunities to employment and businessventures. Persons with disabilities should be given the opportunities to betrained in information technology to enhance their quality of life and work.But this could not be done due to poverty and inadequate educationbackground.

10. LegislationPersons with disabilities in Malaysia are a large group who have beensubjected to direct and indirect discrimination. The disability movement isvisibly shifting the attention of policy makers from the mere provision ofcharitable services to actively protecting their basic right to dignity andself-respect. A draft of the ‘Persons with Disabilities Act’ (2002) hadbeen prepared and submitted to the Ministry of Women, Family andCommunity Development. The government has given its commitment inthe Mid-Term Review of the 8th Malaysia Plan that the “Persons withDisabilities Act will be formulated in line with the principle of an inclusive,barrier-free and rights-based approach.” It will provide a legal endorsementto the right of access for persons with disabilities to education andvocational training; employment; travel on public transport; barrier-freeenvironment and integrated living; information and communicationtechnology; independence and dignity. But, Malaysia is now moving into9th Malaysia Plan and the Act is yet to be enacted and implemented.

Persons with Disabilities and Churches1. Wrong perception of disability

The traditional misconceptions, often affirmed in the Christiancommunity and confirmed throughout Christian history, have led usto associate disability with shame, sins, and a sign of demonic activityor a lack of faith.


Disability must not be considered as a punishment or test from God.We need to have a different understanding corresponding to the teachingof the Bible; when asked about the man born with blindness, Christresponded: Neither those with disabilities nor their families have sinned.But the persons who have a disability are born into this world in order thatGod’s works might be revealed in them (John 9:3, paraphrase).

2. Slow response to the Act for the Rights of Persons with Disabilities

All men and women should have the opportunity to enjoy theirfundamental rights. Very often, this principle is far from reality. Thesociety’s lack of recognition of the Rights of the disabled has createddiscrimination and prejudice in all fields of life for this community.

The disabled community has been struggling against suchmarginalization and disadvantage yet many churches in Malaysia aresomehow not enthusiastic in giving their support and are slow in respondingto issues concerning the disability rights. Generally, the response of thechurch to disabilities issues has been on a charity platform.

3. Lack of facilities for those with hearing and speech impairment in churches

People with hearing and speech impairments or visual impairments areoften met with difficulties in adapting themselves in church activities. Manychurches do not have facility for this group. Churches must take steps inproviding the necessary assistive devices to reach out to this audience andproviding the opportunity for them to be able to respond to the love ofGod. Our God is without discrimination and loves all people irrespective oftheir physical conditions.

4. Churches building are generally not accessible to disabled

Majority of churches in Malaysia do not have building designs that aresuitable to the needs of the disabled community. It can be a major obstaclethat frequently prevents them from entering or joining a local church.Generally, a large number of churches do not seem to response to thisproblem despite increased awareness.

Churches should be proactive to include persons with disabilities inadhering to the teaching of love in our Scriptures. The Bible is very clear


about the concern which Jesus has for physically disadvantaged persons— the gospel of Jesus Christ is for all people, regardless of age, race,social, financial or physical condition. Rather than looking for loopholes orseek to avoid compliance with handicapped access standards, churchesmust take the lead and set the examples for openness and barrier-freeaccessibility for all people.

5. Ignorant on capacity of Persons with disabilities

Some Pastors are ignorant of the capacity and potential of persons withdisabilities, or not well prepared to deal with disability issue. People whouse wheelchairs normally do not have seating choices and are limited to aspace way in front or far behind everyone else, or stuck out in an aisle.More often, they are being neglected and no one appeared to care abouttheir spiritual growth. Thus, making them feel somehow been isolated orsegregated by Christian community.

This is unacceptable, because the church is the people, the body ofChrist, whose highest priority is in relationships, genuine inclusion, openness,friendship and caring concern. There must be a willingness not only topreach, but also to minister to the disabled, allowing them to fully participatewithin the life of the church body and to serve in the church. For the Biblesays, God choose the foolish things of the world to shame the wise; Godchoose the weak things of the world to shame the strong. (1 Cor 1: 27)

6. Courses in Seminary yet to embrace disability issues

Seminaries and Theological Colleges which train pastors for churches,have not developed courses on disabilities. Students are not trainedon how to deal with disabilities issues. Thus making them hard to bemore supportive and sensitive to the needs of persons with disabilitiescompared to what the secular institutions have done.

Bible Colleges and Camp-site building can hardly be describedas accessible, this discourages students with disabilities from enrolling orstudies and becoming residents in the campus. It resulted in the losing ofthe opportunity for non-disabled students to experience living together andinteracting with persons with disabil ities. Consequently, thefuture ministers do not have the ability to deal with disabilities issues


correctly.

Services and Philosophy of Beautiful Gate Foundation for the DisabledIn response to the needs of persons with disabilities in Malaysia, theMethodist Churches in Malaysia started Beautiful Gate, a MethodistMinistry for the Disabled. The Mission of Beautiful Gate Foundationfor the Disabled is to enhance the quality of life for people withdisabilities, and assist in their total integration into the mainstreamMalaysian society. Based on the love Christ, it is achieved throughmutual support, advocacy, personal skill development and campaignsto raise public awareness.

Currently, there are six Beautiful Gate Centres establishedthroughout Malaysia to provide different needs of persons withdisabilities locally.

There are:Beautiful Gate Career Development Centre (1995) in PetalingJaya.Beautiful Gate Rehabilitation Centre (1995) in Kepong.Beautiful Gate Educational Centre (1995) in Kampar.Beautiful Gate Seremban Centre (1995) in Seremban, will bedeveloped into Arts Centre.Beautiful Gate Melaka Centre (1995) in Melaka, will be developedinto Bakery Centre.Beautiful Gate Caring Centre (1995) in Klang.

Our Philosophy:All services and activities provided by Beautiful Gate are designed andsed on five principles:

1. We believe human is created in God’s image, this supernaturalvalue cannot be limited by biological defects.

2. We believe God loves the world, even for those who are neglectedand become outcasts of society such as the disabled.

3. We believe that all humans are equal in God’s eyes, the disabled also


have the rights, values, and honour that God had given to each ofthem.

4. We believe the disabled persons have thinking capability, emotionalfeelings and spiritual needs although they have different outwardappearance compared to the others.

5. We believe the disabled can live an independent life if they hadappropriate training and support.

Our Services:1. Weekly Gathering:It is a Christian Fellowship for persons with disabilities held in BeautifulGate Centres. Those persons with disabilities who find difficulties toinvolve in Church life can involve and serve God through thisfellowship. They have annual election among themselves for the postof chairman and other committee members. They plan for activitiesfor the fellowship and take turn to lead. They also learn leadershipskill practically through the fellowship.

2. Church Sunday Servic :Transport service is provided to persons with disabilities who want togo to church for Sunday Service. Some churches started to providesome facilities due to the presence of persons with disabilities in theChurch namely Kepong Chinese Methodist Church, KL ChineseMethodist Church, Megah Chinese Methodist Church, New LifeRestoration Centre, and Glad Tidings Assembly of God. There arealso church camp site renovated to accommodate persons withdisabilities upon our request, including Fraser Hill Methodist House,and MBS Recreational Centre.

3. Training and Education:Basic education is provided for those persons with disabilities whodo not have or are inadequate in formal education. Professionaltraining is provided for persons with disabilities who have adequateeducation background and intend to go for higher education. It commenceswith in- house training and then proceeds to the partnership program withlocal colleges. Courses provided including Computer Multimedia,


Accountancy, Mobile Phone Repair, Graphic & Web Design, etc.Transport service is provided only to members who are residents ofBeautiful Gate.

4. Job Placement and Self-Employment Project:This service aimed to assist persons with disabilities to be financiallyindependent and to be able to lead an independent life. Throughoutthe years, we have successfully assisted 42 persons with disabilitiesto be gainfully employed, and assisted 26 persons with disabilities tostart and sustain their own business. Details of business are as below:

a. Wheelchair trading and repairs - 4 personsb. Name card printing business - 1 personsc. Wire Art Supplier (handicraft) - 7 personsd. Clothes Alteration - 1 persone. Hawker - 6 personsf . Vendor - 7 persons

5. Serving the Church:A group of persons with disabilities who wish to serve God throughstage performance are provided with artistic training, ‘The BeautifulGate Performing Art Troupe was formed in 2003, to demonstrate thedetermination of persons with disabil ities in learning and selfdevelopment. It transmits the message of determination of the disabledto the public. Through the performance, we manage to graduallychanged the public & the church perception towards persons withdisabilities. In some areas, persons with disabilities can actually bethe contributors instead of receivers. We are often used as aninstrument for evangelism.

6. Welfare and Care:Services that we provide under this department are:

o Peer Counselingo Independent Living Training Programme


o Hospital and Home Visitationo Sponsorship of Mobility Aido Dealing With Welfare Department and Hospitalo Organizing Outing, Trip and Camp

7. Awareness Program:We organized regular awareness campaign to enhance understandingamong the public towards persons with disabilities. For example:

a. Job For The Disabled Awareness Campaignb. Care for the Disabled Coloring Contestc. Simulation Workshop On Experiencing Life of the disabledd. Three-wheeled motorbike convoy to highlight transportation

need of persons with disabilities.e. Be An angel Campaign - Experience in Living and Walking

with disabled

8. Advocacy:August 2000 – With the joint effort of 12 organizations of and forpersons with disabilities in Malaysia, the Beautiful Gate have draftedand submitted a memorandum entitled:” Beyond 2000: EqualParticipation and Opportunity” to National Economic ConsultativeCouncil II, to give recommendation for the National EconomicDevelopment Plan (Malaysia Plan) which is produced every five years.March 2001 – With the joint effort of 24 disabled organizations inMalaysia, Beautiful Gate drafted and submitted a Memorandum onEmployment for People With Disabilities to the Minister of HumanResources Malaysia, Datuk Dr. Fong Chan Onn. The memorandumresulted in having the Ministry of Human Resources in organizingannual awareness seminars and job matching programme since then.Oct 2002 – The Beautiful Gate set up the [email protected]. an e-group for Malaysian persons with disabilitiesand NGOs to discuss issues concerning persons with disabilities, todisseminate information regarding persons with disabilities and toshare resources. There are currently 203 persons with disabilities,NGOs and concerned individuals in the group.


Dec 2003 – Together with other 14 NGOs, the Beautiful Gate activelyinvolved in organizing “Come Walk With Us,” a rally with more than 200persons with disabilities to appeal for Persons with Disabilities Act to beenacted, organized by the Coalition for Disabilities Act lead by the MalaysiaConfederation for The Disabled.May 2004 – With the joint effort of 9 disabled organizations in Malaysia,the Beautiful Gate have drafted and submitted Proposal on New Policyon Low Cost Housing For People With Disabilities to Minister of Housing& Local Government, Dato Sri Ong Ka Ting.March 2005 – The Beautiful Gate Foundation has organized protest onissues of unfriendly KTM Commuter Station at Kepong, together with 3other NGOs.May 2005 – With the joint effort of 10 disabled organizations, the BeautifulGate have drafted and submitted a Memorandum On Disabilities IssuesFor 9th Malaysia Plan.Jan-July 2006 – Together with 3 organisations, the Beautiful Gate organizedpeace rally to protest against unfriendly infrastructure, at Kepong, TelukIntan & Klang.Sep 2006 – Together with 16 NGOs, the Beautiful Gate organized adiscussion on public transportation issues, which led to the formingof a consortium called BEAT (Barrier-Free Environment & AccessibleTransport Group), and submitted a Memorandum on transportationto Minister of Transportation on March 12, 2007. A working committeewas then set up by the Minister to look into the transportation problemfaced by persons with disabilities.March 2007 – An advocacy program named “Set Me Free” for KTMCommuter Train Station was organized by Beautiful Gate foundation.The Honourable Yew Teong Look, Parliamentary Secretary of FederalTerritory Ministry had accompanied us to survey the obstacles thatencountered by the disabled along the paths towards Kepong andMid Valley Shopping Complex KTM Commuter Train Station. TheKTM Berhad expressed commitment to making arrangements andconstructing barrier-free KTM Commuter Train Stations which areaccessible for person with disabilities.


ConclusionThe demand of Malaysian persons with disabilities to be treated as equalmembers of society has been voiced consistently over the past two decadesand supported by the government in endorsing and becoming a signatoryto all the UN Declarations and Conventions for the promotion of the rightsof persons with disabilities. However, in terms of implementation of theUN instruments, the government’s efforts fall far short of the stated goals.

For the majority of persons with disabilities in Malaysia, their livescontinue to be one long struggle as their needs and rights continue tobe marginalized. It is our hope that the government in recognizing ourrights as equal citizens of the country, realize that what we want arenot handouts but equal opportunities and full participation so that wecan contribute towards nation building.

For the past 13 years, the Beautiful Gate Foundation for TheDisabled played a role in the empowerment of the persons withdisabilities and advocacy on disability issues to government. It is notsufficient because we need more organizations to voice up and conveythe right impression about persons with disabilities. Churches are toinfluence the society with God’s teaching on equalization of allhumankind, for this is a prophetic role of the Church in the world. ❐


* Mr. Samuel George is a doctoral student at the United Theological College,Bangalore, India.

PERSONS WITH DISABILITIES IN INDIA

Samuel George*

A Personal noteI start my deliberations on a personal note because every theology isa personal faith reflection. I was born ‘normal.’ At the age of twomonths I was afflicted with polio which almost crippled my two legs.In the early 1970s in India the polio vaccine was administered threemonths after birth of the child so I was afflicted before that period. Myparents were devastated. They did everything to get its impact reversedor at least minimise the affect of polio. I started ‘walking’ at the age offour. Thereafter my parents took me to various medical facilities andI was given the unbearable callipers to walk which I hated so muchnot because it was cumbersome but it was also painful. Due to thenon-disabled friendly infrastructural facilities almost everywhere, I hadto undergo much physical and emotional trauma. At the age of 14and 16 I underwent two corrective operations which to a great extentmade me independent. Right now I do almost everything which a‘normal’ person does. I drive bicycle, bikes, cars, for which I oftenhear dubious comments.

But there is another side to this story. My parents being missionaries

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Persons with Disabilities in India 31

in the northern most part of India, Jammu and Kashmir, took me tovarious ‘healing’ crusades for the reversal of the polio effect on me (Idon’t belittle them, because they wanted me to see ‘normal’ like anyother kid). I remember people praying for my ‘healing’ and telling meto be strong in my faith because it is faith that heals (so if there is nofaith there is no healing?). People would come and sympathise withme and say that they pray for me. Gradually I saw a shift in people’sperspective and attitude. They no longer sympathised with me butadvised me that one has to accept and live faithfully with whatever‘thorn’ God has given us.

The most ‘painful’ experience which I am undergoing for almosteight years is about the choice of a life partner. I come from a contextwhere marriages are mostly arranged by the parents. My parents havedone everything they could (they still do and pray for a life partner forme) but all their efforts have been in vain so far. I am the mosttheologically qualified person in the state of Jammu and Kashmir. Aperson with my educational qualification will get any life partner ofhis/her choice, but I will not because I am not ‘normal’. My first friendleft me as she was forced to do so by her parents because they thoughtI am disabled and now she lives happily with an ‘able’ bodied person.My present friend understands and accepts me as I am. But I oftenshiver to the fact about the opposition she will face from her family.My friends often ask me whether her people know that I am disabled.I often get annoyed and ask them how able bodied others are? Manyof them have severe illness which will even kill them soon but theythink I have a problem not them. It is in such a context of constantpain (mostly emotional) and struggle my theological expressions areformulated.

The above biographical note touches on various aspects ofdisability such as religio-cultural, socio-political, emotional, spiritualand theological. This paper touches on some of these issues from anIndian perspective.

Disability definedThe field of disability studies is a new arrival in academic humanities.1

It focuses on the disabled body in its manifold locations in time and


space: the history of disability, the metaphysics or theologies that attemptto place deviant bodies in a cosmic order, the social construction ofdisability by the able-bodied, and the lived experience of people withdisabilities. Since disability studies emerged from comparative literatureand contemporary sociology, the focus of major works in the field hasbeen upon the modern era. The medical model of disability whichdominated nineteenth and early twentieth centuries thought aboutdisability, viewed it simply as a biological condition to be cured, if possible.Confinement in the home and institutionalization resulted from thisemphasis. In recent decades, activists and scholars have instead proposeda social-functional model of disability. This approach draws a distinctionbetween biological conditions in themselves and a lack of fit between agiven body type and built social structures. Thus, a sensory deficit iscalled impairment. The term disability refers to functional limitations thatresult from the combination of impairment plus the social environment.2

Defining disability is difficult to accommodate the expectation of allthe disabled groups. Disability signifies what a person suffering impairmentcannot be and cannot do. Following definitions of disability will help usto understand it more wholly.

Helander gave the simplest and may be the initial definition of adisabled person. “A person who in his/her society is regarded asdisabled, because of a difference in appearances and/or behaviour.”In most instances, a disabled person has functional limitationsand/ or activity restrictions. A ‘functional limitation’ disability maybe defined as ‘specific reductions in bodily functions that aredescribed at the level of the person’. While ‘Activity restriction’disability may be defined as ‘specific.’Disability is a relative term because cultures define differently theirnorms of being and doing. Disability may be identified byappearance [‘ugliness,’ albinism, the absence of a digit (even afunctionally unimportant one)] - while impairments [(mild tomoderate mental retardation, club foot)] recognized as disablingin Western cultures are often not treated as disabling.4

According to Persons with Disabilities Act 1995 (PWD-Equalopportunities, Protection of Rights and Full Participation)Disabled is one who suffers not less than forty per cent of anydisability as certified by a medical authority. The disabilities


identified are; blindness, low vision, cerebral palsy, leprosy, leprosycured, hearing impairment, locomotor disability, mental illnessand mental retardation as well as multiple disabilities.3

According to The National Sample Survey Organization (NSSO),India: The NSSO that conducted survey of persons with disabilitiesin 1981, 1991 and 2002 in India, considered disability as “Anyrestriction or lack of abilities to perform an activity in the manner orwithin the range considered normal for human being.” It excludesillness/injury of recent origin (morbidity) resulting into temporaryloss of ability to see, hear, speak or move.4

The term “disability” is a creation of modern society in its attempt togroup people with different characteristics perceived to have relatedor similar effects on human life. The dictionary meaning of disabilityis “the condition of being unable to perform as a consequence ofphysical or mental unfitness.” Surprisingly the Judaeo-Christiantradition did not have this type of classification as it describedindividuals as suffering from specific infirmities. This explains thereason for this terms ‘non inclusion’ in the Bible. There are variousother terms used to call people with disability: impaired, handicap,differently-able. These definitions often fall under two mainclassifications, namely, the medical model and the social model. Care-givers, health workers and academics have largely embraced themedical model while persons with disabilities through their movementslargely are proponents of the social model.

‘Disabled’ IndiaI may sound very agitated in using the term ‘disabled’ India, but thefollowing facts and figures will help us to understand the reason formy using this term. India is the second most populated country in theworld with over 1 billion people. It is a land of varied facets. It isestimated that over 30 million persons are with some kind of disabilityin the Indian union.5 It has the dubious distinction of being the largestgeographical concentration of disabled persons on this planet-theIndian sub-continent.6 The reality that disability discourse was givenalmost negligible status in the Indian society can be construed by thefact that the 1981 Census of India was the first and last twentieth


century census to enumerate the disabled. In it they were classified as‘blind’, ‘dumb’ and ‘crippled’. Extreme criteria of impairment were usedin it. As a result, only 1.1 million were identified as disabled.7

According to the Census 2001, there are 2.19 crore persons withdisabilities in India who constitute 2.13 percent of the total population.This includes persons with visual, hearing, speech, locomotor andmental disabilities. Seventy five per cent of persons with disabilitieslive in rural areas, 49 per cent of disabled population is literate andonly 34 per cent are employed. It is also estimated that there are 93.01lakh women with disabilities, which constitute 42.46 percent of totaldisabled population.8 Women with disabilities are in a more precariouscondition. They require protection against exploitation and abuse.

It should be noted that the above mentioned figures may not bethe true picture of the persons with disabilities in India because statisticsfrom the United Nations suggests that from 7% to 10% of the world’spopulation have some form of physical or mental disability.9

If measured by resources committed and by rhetoric, by the qualityof analysis and by data availability, alleviating the condition of thedisabled is the lowest priority on state welfare agendas in practicallyall underdeveloped countries, arguably in all countries. In India, positivediscrimination for disabled people lags long behind that for scheduledcastes and tribes.10 On the social welfare agenda of India, poverty,caste and gender push disability to the foot. This low priority can beexplained by the political weakness of disabled people due to highperceived economic costs and low perceived political benefits of astate response to problems which are administratively anomalous.

One can understand the condition of the disabled in India11 bythe sheer magnitude of its huge population living under the povertyline. In the rural areas disabled are living a real pathetic life mostlymanaging their livelihood by begging.12 In the urban set up also thingsare not so better. Persons with disabilities are a great economic andmental drag to parents and guardians.13 With the magnitude of theproblem of the cumulative numbers of our variously disabled, the largevolume of unemployment and underdevelopment among the ‘normal’,our limited resources and their inevitable spread over numerouspressing demands, the funds that we can spare for the rehabilitation


of the severely disabled are likely to remain relatively small for quitesome time. The inevitable conclusion which one is forced to drawfrom the estimates of the disabled population in India is that we willnot be able to treat and rehabilitate even one hundredth of thispopulation institutionally for the next decade or two.14 This stark realityforces one to address this more seriously. In this paper I want to addresstwo areas namely social and theological responsibility with my limitedknowledge of the area.

Social ResponsibilityPhysical disability is a deviation from the socially valued bodilycharacteristics of an individual in a given society.15 The presence ofsuch persons in a society would definitely give rise to special problemsthat the community at large has to deal with. Failure to cope withthose special issues and demands would affect the society as a whole.The non-disabled majority tend to maintain a certain social distance,often treating the disabled as outsiders. Many ‘normal’ people feeluncomfortable in the presence of a disabled person. Some find it verydifficult to accept and mingle with the disabled as they do with otherpeople, since they have the greater prestige and power, they can restrictthe opportunities of the handicapped. Often they are forced either toassociate with each other or become socially isolated. They arefrequently segregated - physically, psychologically and socially. Thedisabled person, sensing social discrimination gravitates to his/herown kind who can accept him/her with discrimination. It is in theeconomic sphere that discrimination against the physicallyhandicapped is found to be more overt and serious.16 Their economicsecurity is often threatened by the frequent refusals of workopportunities in many areas of employment.

The social effects of physical disability tend to create social distancebetween the disabled and their families on the one side and thecommunity on the other. This distance is often expressed by the non-acceptance of the handicapped in social functions, religious services,educational programmes, and work places, marital relationshipsleading to social and economic isolations.17


In India the earlier emphasis on medical rehabilitation has now beenreplaced by an emphasis on social rehabilitation. There has been anincreasing recognition of abilities of persons with disabilities and emphasison mainstreaming them in the society based on their capabilities.

Disabled in India need both change in social attitudes and help. It isnoted that the social attitudes of the non-disabled are known to affectthe social integration of disabled people. ‘The more severe and visiblethe deformity is, the greater is the fear of contagion, hence the attitudeof aversion and segregation towards the crippled.’18 Ignorance of needsand capabilities may hinder social relationships. Disabled people may befeared as evil, as cursed, spiritually afflicted.19 Attitudes reinforced byreligious institutions may militate against rehabilitation or integration,although the great religious traditions may contain their owncontradictions. Treatment and training may be understood as defianceto the will of Allah or as interference with a person’s karma. While alms-giving to beggars is pious behaviour, ‘Hindu religious’ organizations andtemple trusts, many of them very wealthy indeed, do not think it part oftheir duty to help the disabled, as they consider the handicap to theresult of the victim’s misdeeds in his/her previous life.20 This is thecondition of the disabled in India shunned by the society and sanctionedby the religion. The need of the hour is social integration of the disabledinto the mainstream of the society. They also need un-corrupt help togain access to any benefits the state may declare itself obliged to providefor them.

Some years back the National Policy on Disability in India wasformulated. The Constitution of India ensures equality, freedom, justiceand dignity of all individuals and implicitly mandates an inclusivesociety for all including persons with disabilities. In the recent years,there have been vast and positive changes in the perception of thesociety towards persons with disabilities. It has been realized that amajority of persons with disabilities can lead a better quality of life ifthey have equal opportunities and effective access to rehabilitationmeasures.

The National Policy recognizes that Persons with Disabilities arevaluable human resource for the country and seeks to create anenvironment that provides them equal opportunities, protection of


their rights and full participation in society. The focuses of the policy arenamely:

Prevention of DisabilitiesRehabilitation Measures. It includes (i) physical rehabilitation, which includesearly detection and intervention, counseling & medical interventions andprovision of aids & appliances. It will also include the development ofrehabilitation professionals, (ii) Educational rehabilitation includingvocational education and (iii) economic rehabilitation for a dignified life insociety.

Acts related to disability in IndiaThere are some legal provisions for the disabled in India. But theseare often criticized as mere tokenistic. The reason being that in theformulation of the acts there were little input from the disabled peoplethemselves.21

The Persons with Disabilities (Equal Opportunities, Protection of Rightsand Full Participation) Act, 1995The Act is guided by the philosophy of empowering persons with disabilitiesand their associates. The endeavour of the Act has been to introduce aninstrument for promoting equality and participation of persons with disabilityon the one hand, and eliminating discriminations of all kinds, on theother.The Rehabilitation Council of India Act, 1992The Act was created to provide for the constitution of the RehabilitationCouncil of India for regulating training of the Rehabilitation Professionaland maintaining of a Central Rehabilitation Register and for matters relatedto these issues.The Mental Health Act, 1987An Act to consolidate and amend the law relating to the treatment andcare of mentally ill persons, to make better provision with respect to theirproperty and affairs and for matters connected therewith or incidentalthereto.National Trust for the Welfare of Persons with Mental Retardation andCerebral Palsy Act, 1999The Government have also introduced a National Trust for the Welfare ofPersons with Mental Retardation and Cerebral Palsy Bill, 1995. The trustaims to provide total care to persons with mental retardation and cerebral


palsy and also manage the properties bequeathed to the Trust.Employees State Insurance Act, 1948This provides facilities for persons employed in Government agencies and publicsector organizations to avail various benefits.Exemptions on Income Tax ActThere are special provisions in the Income Tax Act for persons with disabilityand for the parents/legal guardians of persons with disability. The relevantsections are reproduced below.Section 80 U of the Income Tax Act 1961: Allows an exemption of RupeesForty Thousand from the income of the assessee with disability.Section 80 DD of the Income Tax Act 1961: Parent or relative upon whomthe person with disability is dependent is allowed deductions of RupeesForty Thousand for maintenance, which includes medical treatment ofperson with disability.

The All India Service (Special Disability Leave) Regulations, 1957.

With all these policies and laws there is no doubt there is a concertedeffort to address the issue of disability in the India both in theadministrative and general level. But one has to confess that the severityof the problem is so high that there is much to be done. Then only asense of social security can be created in people with disability.

Theological ResponsibilityHumanity is created in God’s image. Every human being has that incommon. But in that very unity lays diversity, reflected in the fact thatwe are created different as men and women. Difference is God given.It is God’s intention for humanity.22 I go along with the notion that‘disability is to see it as one among many ways to live. In thisunderstanding, there is no ‘normal’ way for humans to live. In thisunderstanding notion of being ‘normal’ could be viewed as oppressive.In this understanding, persons with disabilities may be understood asone minority group among many minority groups.23 This notionchallenges the traditional theological interpretation of disability. Earlierpeople with disability were seen as ‘weak vessels’ that needed to behandled with care. They were the people that received what othersgave. People with disability were objects of the churches’ need to do


good deeds.24 With the change in new understanding of disability in thechurch it has come to be realized that they as a group had a mission withthe churches. They are not objects of pity and charity but equal partnersin the mission of God in the realization of the Kingdom of God. Thelanguage of the ecumenical movement became pertinent in thesediscussions. Is the one body of Christ whole without people withdisabilities? If we profess one Lord, one faith, one baptism, one Godand Father of all (Eph. 4:5-6), what does that say about the churches’approach to people with disabilities?

With the shift in the new understanding about disability a ‘fresh’look at the New Testament notion of weakness is needed. Fritzsonasks:

[W]hat does it mean that God chose what is weak in the world toshame the strong (1 Cor. 1:27)? What of the words that “the parts ofthe body which seem to be weaker are indispensable” (1 Cor. 12:22)?Notice that St. Paul here writes “seem to be” and not “are.” Considerthe strange words that the Lord gave St Paul in 2nd Cor. 12:29, “Mygrace is sufficient for you, for my power is made perfect in weakness.”Do they have any import when the churches reflect on their responseto people living with disabilities? Can a church that is not open to thegifts from the parts of the body that seem weaker learn where thepower of the Lord is made perfect?

Persons with disabilities’ point of great weakness can ultimatelybecome their great strength. Such is the journey and mystery of theCross.25 With the new shift, a kind of equality has entered the discussionaround the churches’ way of meeting people with disabilities.Churches in India have to take a pro-disability stand. She has tomove from the advocacy stand to more pragmatic and practical stand.She has to create a barrier free environment for the social, theologicaland spiritual integration of the disabled. The most disabling experienceof Jesus was the experience on the cross when he cried out “whyhave you forsaken me oh God?” It is this experience of Jesus’ disabilitywhich gives people with disability a sense of belongingness. Jesusbecame disabled and identified with disabled of this world. The churchwhich do not identify with the disabled do not profess the true LordJesus Christ who himself became disabled.


Notes:1. Rebecca Raphael, “Things Too Wonderful: A Disabled Reading of Job,”

Perspectives in Religious Studies 31/4 (Winter 2004): p. 399.2. Ibid.: p. 4003. Quoted in Bupinder Zutshi, Disability Status in India- Case Study of Delhi

Metropolitan Region (New Delhi: PhD Centre for the Study of RegionalDevelopment, Jawaharlal Nehru University, September 2004).

4. Susan Erb and Barbara Harriss- White, Outcast From Social Welfare.Adult Disability, Incapacity and Development in Rural South India(Bangalore: Books for Change, 2002), p.

5. Ibid., p. xi.6. Ibid., p. xii.7. Ibid.,p. 3.8. http://www.disabilityindia.org. Accessed on 01/04/2007.9. Lynda Katsuno and Ame Fritzson, “Disability,” in Dictionary of the

Ecumenical Movement, ed. Nicholas Lossky etal. (Geneva: WCCPublications, 2002), p. 326.

10. Erb and Harriss-White, p. xiii.11. For a detailed view on persons with disabilities in India refer to Zutshi.12. There are instances where the family members of the disabled force them

to beg and earn their livelihood.13. Jainendra Kuman Jha, ed., Encyclopaedia of Social Work (Lucknow:

Institute for Sustainable Development, 2001), p. 208.14. Ibid., p. 209.15. Jose Murickan and Georgekutty Kareparampil, Persons with Disabilities in

Society (Trivandrum, India: Kerala Federation of the Blind, 1995), p. 1.16. Ibid., p. 18.17. Ibid., p. 19.18. Arvindrai N. Desai, Helping the Handicapped: Problems and Prospects

(New Delhi: Ashish Publishing House, 1990), p. 19.19. P. Coleridge, Disability, Liberation and Development (Oxford: Oxfam, 1993),

71. Quoted in Erb and Harriss-White, p. 9.20. Quoted in Erb and Harriss-White, p. 9.21. Ibid., p. 19.22. Arne Fritzson and Samuel Kabue, Interpreting Disability, Risk Book

(Geneva: WCC Publications, 2004), p. 5.23. Ibid., p.7.24. Ibid., p. 10.


25. Katsuno and Fritzson, p. 326.

BibliographyColeridge, P. Disability, Liberation and Development. Oxford: Oxfam, 1993.Desai, Arvindrai N. Helping the Handicapped: Problems and Prospects. New

Delhi: Ashish Publishing House, 1990.Erb, Susan, and Barbara Harriss-White. ‘Outcast From Social Welfare: Adult

Disability, Incapacity and Development in Rural South India. Bangalore:Books for Change, 2002.

Fritzson, Arne, and Samuel Kabue. Interpreting Disability’ Risk Book. Geneva:WCC Publications, 2004.

Jha, Jainendra Kuman, ed. Encyclopaedia of Social Work. Lucknow: Institutefor Sustainable Development, 2001.

Katsuno, Lynda, and Arne Fritzson. “Disability.” In Dictionary of the EcumenicalMovement, eds. Nicholas Lossky, Jose Miguez Bonino, John Pobee, TomF. Stransky, Geoffery Wainwright and Pauline Webb. Geneva: WCCPublications, 2002,326-327.

Murickan, Jose, and Georgekutty Kareparampil. Persons with Disabilities inSociety. Trivandrum, India: Kerala Federation of the Blind, 1995.

Raphael, Rebecca. “Things Too Wonderful: A Disabled Reading of Job.”Perspectives in Religious Studies 31/4 (Winter 2004): 399-424.

Zutshi, Bupinder. Disability Status in India- Case Study of Delhi MetropolitanRegion. New Delhi: PhD Centre for the Study of Regional Development,Jawaharlal Nehru University, September 2004.

http://www.disabilityindia.org


* Ms. Agnes R. Agbayani is a counselor and she serves as HRD Manager andPsychologist of Life Change Recovery Centre in the Philippines.

PERSONS WITH DISABILITIESIN THE PHILIPPINES

Agnes R. Agbayani*

IntroductionI had poliomyelitis when I was one and half years old which affectedboth of my limbs. I underwent a series of surgeries that corrected thecontractures of my right leg and arrested the progression of scoliosiswhich is secondary to polio. I also experienced being treated for yearsin a physical rehabilitation center for therapy and training in the useof assistive devices like underarm crutches, wheelchair, walker andeventually forearm crutches and a leg brace.

Currently, I am working as a Human Resource DevelopmentManager and Psychologist at Life Change Recovery Center, an in-house counseling center for persons with psychiatric conditions andproblems with substance abuse and volunteers at Cerebral PalsiedAssociation of the Philippines and campaigned for AKAPIN, politicalarm of AKAPINOY.

In writing this paper, I designed a survey questionnaire whichserved as my guide in interviewing the leaders of the government (GO)

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4

Persons with Disabilities in The Philippines 43

and non-government organizations (NGOs) and people organizations(POs) representing different types of disability.

This paper outlines the general background about the Philippines,current situation and statistics of Filipinos with disability, milestonesin the advocacy efforts, challenges faced by PWDs and their familiesand recommendations for inclusiveness in the church community.

A Brief Background of the PhilippinesThe Philippines is made up of around 7,100 beautiful islands with atotal land area of 300,780 square kilometers and surrounded by thePacific Ocean, China and Celebes Seas. The Philippines is dividedinto three main geographical areas, Luzon, Visayas, Mindanao, 17regions and 79 provinces and 116 chartered cities with Manila as itsCapital.

The Philippine islands are rich in natural resources withtopography of mountain ranges, plains and valleys and a totalpopulation estimated at 85 million with 64% living in the urban areaand 61 % belonging to the 15-64 years old. (2005 ESCAP PopulationData Sheet, United Nations Economic and Social Commission forAsia and the Pacific). This shows that majority are in the age ofemployment. Majority are also competing for basic services and jobsin an urban setting where the demand for services is far greater thanthe supply. Unemployment rate is at 11.7 percent whileunderemployment rate is 16.9 percent with majority working in theservices and information communication technology industries.Furthermore, statistics show that 40 percent of the Filipino familieshave Income below the poverty line. (2005 World Fact book, CIAPhilippines) Given this situation, an increasing number of Filipinosfind it more appealing to find employment overseas.

The majority of the population is of Malay origin and comprisedof 91.5 percent of Christian Malays, while 4 percent are Muslim Malaysand the Chinese comprise of 1.5 percent of the population (1998World Fact Book, CIA). Roman Catholic is the predominant religionand Filipino (Tagalog) is the official language along with English.(Census 2000)


According to UNESCO the literacy rate is 92.7 for both male andfemales. The enrollment ratio for primary/compulsory education (ages6-12) is 112 percent, 84 percent for secondary/high school (4 years),30 percent for tertiary or higher education (college) with the majorityattending the private university. For post secondary (vocational andtechnical school) only around 10 percent is able to enroll while 5.9percent reflect those who were not able to complete any grade level atall. (UNESCO: Institution for Statistics - Education Sector). It can bededuced from the data that as one move up the ladder of education,the lower the number of students are. Due to poverty, many Filipinosend up finishing only up to primary and secondary schools. Eitherthey do not have the fund for the tuition fee or the need to earn aliving for the family supersedes their desire to take a post secondaryor tertiary course.

The life expectancy for the Filipino Male is 65 while 71 is for theFilipino Female as reported by the World Health Organization (WHO).

The government of the Republic of the Philippines headed byPresident Gloria Macapagal Arroyo is divided into three mainbranches, the Executive, the Legislative and the Judiciary. Filipinosare democracy loving people, family oriented and very religious.

Filipinos with Disabilities: A ProfileDefinition : Persons With Disabilities was defined in 1992 by theMagna Carta for the Disabled Republic Act No. 7277 as “thosesuffering from restriction of different abilities, as a result of a mental,physical or sensory impairment, to perform an activity in the manneror within the range considered normal for a human being.”

Statistical Data on Prevalence and Demographics of Persons withDisabilities:The 1983 National Disability Survey (NDS) was the first attempt todefine disability statistically. The 1990 and 1995 Census conductedfor persons with disabilities by the Philippine National Statistics Office(NSO) recorded only a small fraction of persons with disability, about1.3 percent of the total population compared to the United Nations(UN) and World Health Organization (WHO) estimate of 10 percent


of a given population. The most recent Census of Population and Housingconducted in 2000 did not show a significant change in figures. Theresults revealed that persons with disabilities comprised of only 1.23percent of the 76.5 million Filipinos in the country or specifically 942,098persons with disabilities in the year 2000. (Census 2000). This is lesserthan the United Nations approximation of 1 in every 10 Filipinos whohave some form of disability, either physical, sensory or mental.

In 2004, the Department of Health conducted the NationalRegistration of persons with disabilities through the Center for Healthand Development (CHD) agencies in the local areas. The turnoutwas much lower. Two major regions were not able to participate.According to a government official, the required presence of a medicaldoctor to cer tify the type of disability, lack of informationdissemination, lack of resources and accessibility were major factorsin the low turnout.

Another probable factor why succeeding attempts to include thepersons with disabilities in the census, did not prosper was the refusalof families to declare that they have members of the household withdisabilities. Majority of them are either uninformed of the value of thecensus or they still suffer from the stigma associated with living with afamily member with a disability.

Both the UN estimates and the 2000 Census by the NationalStatistics Office is the official data used by both Government andNGO’s in the conduct of research and formulation of policies andprograms.

Of the total persons with disability 50.24 percent were femalesand 49.76 percent were males. Of the different types of disability, thevisual impairment was the most common disability followed by mentalillness, learning disabilities, orthopedic and hearing impairments. Halfof persons with disabilities are 49 years old and below and majorityof them are married while 17.40 percent are either separated, widowedor in a live in relationship. Majority of them have children (average of3 children) while 19.86 percent did not bear any child. Eastern VisayasRegion had the largest proportion of persons with disabilities followedby the Bicol Region with Autonomous Region in Muslim Mindanao(ARMM) having the least at 0.54 percent. The United Nations estimates


that around 75 percent of people with disabilities live in rural or semi-urban areas and the remaining 25 percent in the urban areas.

In terms of the proportion of persons with disabilities to the totalpopulation in each type of religious affiliation, Aglipayans had 1.53percent persons with disabilities; Evangelicals, 1.47 percent; SeventhDay Adventist, 1.39 percent; Roman Catholic, 1.24 percent; Iglesiani Cristo, 1.18 percent; and Islam, 0.54 percent.

Of the total persons with disabilities five years old and over, 46.37percent had attended or completed at most elementary; 16.53 percent,high school; 5.46 percent were college undergraduates; 4.13 percentwere academic degree holders; 2.57 percent had post secondaryeducation; and 1.26 percent reached at most pre-school. Less thanone percent (0.47 percent) had post baccalaureate studies. Althoughmajority (69.43 percent) of the persons with disabilities was literate,the gap with those persons without disability was still high at 23.14percentage points.

57.12 percent of the persons with disabilities, 15 years old andabove and predominantly male had a job or business. But theproportion of those persons without disability who were employedwas significantly higher. Majority of them were farmers.

In Iloilo, based on the study conducted in that province, thepercentage of unemployment are higher than for employmentregardless of educational background (Baker, 2003).

One in twenty households had at least one member with disability.

Beliefs and Attitudes Toward a Family Member with DisabilitySeveral researches were done to find out what the attitudes and beliefspeople hold about persons with disability. They differ depending onthe type of disability.

Generally, relatives of Filipino families with a disabled memberhave positive attitudes towards the child with disability. They displaydeep concern at the same time pity towards the family and thedisabled.

The Filipinos’ attitude toward the disabled has a spiritualcomponent according to a University of the Philippines Special


Education professor Baldo (February 2001). In her research on the gifted,she found that Filipinos/Pinoys hold the same beliefs as westerners onthe cause of giftedness, but have added a spiritual dimension. Filipinosbelieve that the gifted child is a gift from God.

The Filipino families view children with mental handicaps as “bringersof luck especially in business” according to the research done byCarandang in 1987. On the other hand, some families think that theyare being punished if they are given a disabled or sick member.

Some Filipinos think that sickness is caused by “mystical, personalisticand naturalistic causes.” (McBride 2001) An example of mystical causeis retribution from ancestors because of unfulfilled obligations.Personalistic causes include punishment by evil spirits. Naturalistic causesare more scientific: the cause of the disability is the environment or geneticsusceptibility. (Torres 2003)

Contrary to the general perception, Pontenila (1979) reports thatresidents of Dumaguete City have a positive attitude towards personswith mental illnesses. But this maybe limited to social interaction only.They may be willing to befriend and interact with them but may notaccept them as room boarders or as employees. The rejection is basedon the belief that persons with history of mental illnesses aredangerously unpredictable.

However, Pontenila discovered that the more educated andinformed about mental illness the city dweller is, the more acceptinghe is of the person with the mental illness and/or learning disability.

Coping with the Disability: Family in FocusDisability does not prevent the persons with disabilities and the familyfrom enjoying life (Elias 2003). Though the persons with disabilitiesand family know that the disability has an impact on family life andopportunities for the persons with disabilities, they are able to copeby having the will to live, able to achieve something, able to interactwith significant others and people outside the family, have acceptedthe reality of the disabled in them, and are aware of and assert theirrights.

Arcadio reports that when families learn about the disability, theirinitial reactions are shock and disbelief. As reality sinks in, parents


immediately seek assistance from relatives, friends and professionals.When financial and moral resources dwindle, the family turns to itsreligion and faith as a reservoir of hope and strength. The familiescope with the help of acceptance, problem-solving, seeking help fromfriends and professionals and religion.

After overcoming their initial grief, parents adjust to their rolesand make the child with disability or sickness the priority. Some askthe siblings to stop going to school to assist in taking care of the child.All of the family members feel obligated to give their attention andeffort to the child in need. Arcadio adds that the family adjusts itslifestyle and prioritizes the needs of the child in terms of time, financeand effort. Eventually, the parents learn to accept the child’s conditionand relate to the child with deliberate patience, tolerance andunderstanding (Arcadio, 1997).

Current Issues and Concerns of Persons with DisabilitiesDifferent leaders of different Government, Non-GovernmentOrganizations and Self-Help Groups were the targeted respondentsto a survey and interview conducted to gather specific and up to dateinformation on the situation of different disability groups in thePhilippines. One respondent is Government Official and another oneis the persons with disabilities Sectoral Representative to the WorldBank and UN Convention. Both are blind. Two are leaders from self-help groups who are both paraplegic and wheelchair users (a femaleand a male) and Presidents of their respective organizations. Onerespondent is the Executive Director of an association of parents andchildren with autism and the other one is the representative of theleader of a foundation for the hearing impaired.

1. On EmploymentAll of them agree that persons with disability are not able to find jobseasily more so jobs that match their aptitude and capabilities. Giventhe present employment situation of the country, persons withdisabilities are given the last priority. There is still a perceived biasamong employers. In a study conducted by Santos (2003), HR policieslike medical certification or qualification clause of “physically andmentally fit” are used against persons with disabilities employment.


Majority of employers are unaware of the legislation provision ofemployment of persons with disabilities. Others misunderstandlegislation as a means to force employers to hire even unqualifiedpersons with disabilities. Employers express limitations in resourcesin modifying work environment to make it disabled friendly andaccessible. According to Deputy Dir. Mateo Lee of National Councilfor the Welfare of Disabled Persons (NCWDP), persons withdisabilities have to compete extraordinarily in a highly competitivemarket. In a developing country like the Philippines, the employerswould hire someone with multi-tasking abilities than with a specializedskill. A lot of persons with disabilities also lack the necessary educationand training to compete with the non-persons with disabilities I havealso experienced being denied a job I was qualified for because theyperceived that my disability would not be able to allow me to travel. Ithad to take a professor of mine in college who knew my strengths andbelieved in my potential to give me the same opportunity I was applyingfor in a multinational corporation and was even promoted after a fewyears of working in their HR consulting firm.

For the minority who are able to work in big and reputable firms,both persons with disabilities and non-persons with disabilities arecompensated fairly. However for the majority who work in small scaleindustries, the reality that they are not given a fair compensationpackage as provided in the Labor Code of the Philippines applies toboth persons with disabilities and non-persons with disabilities. Mostindustries now are adopting the labor only contracting policy whichprevents workers from getting regularized in their employment. Theproblem of employment and fair compensation for persons withdisabilities is also attributed to the macro economic and politicalproblems the country is facing. Though we have legislative provisionsfor employment and tax incentives for employers, the government hasno strong monitoring system to actualize the implementation.

Persons with disabilities are generally accepted as co-workers andgain the respect of peers and employers once they see the personswith disabilities performing well, even above par their non-personswith disabilities co-workers. Initially though, co-workers wonder orquestion how the persons with disabilities can work. Persons with


disabilities are either seen as someone who will not last long in theworkplace, or as an inspiration or a threat to a most coveted position.When it comes to promotion, indirect discrimination happen whenthe physical capacities are somewhat highlighted in comparison tonon-persons with disabilities who can accomplish much, withoutproviding the accommodations necessary for the persons withdisabilities to compete fairly.

2. On Public Access to Transportation, Communication, Health,Recreation FacilitiesWith the enactment of the Batasang Pambansa Bilang 344 or theLaw on Accessibility and its amended Implementing Rules andRegulations published in 1995, a certain degree of accessibility isexperienced by persons with disability. Reserved seats for personswith disabilities are required in public transportation, buildings wouldnot be granted permits if they do not follow accessibility guidelines.However, many operators, owners and businessmen still do not abideby this law. Others follow but do not follow the correct specifications.Many buildings have ramps that are too narrow and steep. Even thegovernment, despite the law would construct slopes, curved cut rampsor neglect to cover man made holes. These pose more danger thanaccessibility. In my travels around the country, there were times I wouldcall the attention of the flight attendant or the restaurant manager andstrongly urge them to follow the accessibility law. Recently, in aninterview with Metro Manila Development Authority (MMDA) DirectorBayani Fernando conducted by Atty. Jessica Siquijor (wheel chairuser) of the Solicitor General Office, on the issue of constructing footbridges in major roads in Metro Manila, Mr. Fernando remarked thatpersons with disabilities should accept the reality that the governmentand society cannot fully follow the accessibility requirements due to alack of resources because the Philippines is a third world country.The very people we expect to help the sector and implement the lawsare the ones violating if not deterring its implementation. This attitudeby some government officials show the lack of commitment they havein advancing the cause of the sector. This interview was shown in amajor television network. Due to public pressure, a lift was installedin one major station of the footbridges.


Transportation is a big problem as reported by Abner Manalapaz,and President of Life Haven. It is hard and dangerous for peopleusing crutches to use the jeepney, a major public transportation usedin the Philippines. And most wheelchair user like Mr. Manlapaz is notable to use this. They are either forced to use the taxi/cab or use theirwheelchair as their public transport. Both are costly, the first one candrain the persons with disabilities of his budgeted income while theother one can cost him his/her life.

Accessibility in the rural areas needs more and tremendous work.There is the issue of infrastructure. Geographically, most provincesare made up of mountains, valleys and are separated by bodies ofwater.

Communication is a major issue in the self-help groups of thehearing and speech impaired. Only a few service providers, likedoctors, lawyers, public servants know how to use the sign languageas reported by Cromwell Umali (leader of the hearing impaired) andMs. Rose Vergara, Executive Director of STEAM Foundation. Thefunds needed to make tri-media especially, television, radio and movie,deaf friendly and to maintain sign language interpreters are veryexpensive and the resources are meager.

Health services in the rural areas are not accessible. The currentinfrastructure is not disabled friendly. Though there are freerehabilitation services in the community, the assistive devices likecrutches, wheelchair, brace, the canes, hearing aid, Braille materialsare expensive. Even if the cost is reduced, or the initial device is givenfor free, not many can afford the minimal cost to replace the worn outdevice. Maintenance medicines for psychiatric conditions are alsoexpensive. The doctors with specialization in psychiatry are based inthe urban or semi-urban areas. According to Executive Director RanilSorongan of the Autism Society of the Philippines, there are onlyaround 40+ developmental pediatricians in the country and most ofthem are city based. Consultation and assessment fees are alsoexpensive. Aside from the lack of health personnel, a fast increasingnumber of our health workers, doctors and nurses have already beenlured to work abroad, thus making the services more difficult to access.


The physical rehabilitation centers in the rural areas are not adequateand fully equipped.

Only the new recreation facilities in the urban area are accessible.Those in the rural areas need to be modified to make it accessible.

3. On Education and Vocational TrainingIn terms of policy pronouncements, the current education system isopen to persons with disability. According to Mr. Lauro Purcil (withVisual and Speech Impairments) Chairman of the Committee onAdvocacy for persons with disabilities of the Department of Education,the 2006. survey shows that more than 50 percent of children arepushed out of the system before they reach the sixth grade. Only 1percent of this reaches the collegiate level. Several factors can beattributed to this- the need for children to help their parents earn aliving, the lack of accessibility features of the school and inadequateprovision of assistive devices to facilitate learning, lack of teachers,lack of classrooms, and lack of training of teachers in special education.STAC centers through KAMPI provided special education trainingand classes in key provinces throughout the country. For more childrento gain access to education, this program or similar to this has to bereplicated in other provinces. Greater challenge lies in the accessibilityfeatures of the program which is hindered by poverty and too muchpolitical bickering.

There are only 3 major vocational rehabilitation centers in thecountry, the National Vocational and Rehabilitation Center (NVRC)in NCR, Area Vocational Rehabilitation Center in Luzon and in theVisayas. Though thousands have benefited from the skills training,many were not employed or some of the skills learned were notapplicable to the livelihood demand in their specific province. Someof them decided to stay in NVRC compound trying to make bothends meet. Others became mendicants. The programs in NVRC needto be reviewed and upgraded to meet the needs and demands of thetimes for the program to be more relevant. Rehabilitation Centerswere also set up in both public and private hospitals. Communitybased rehabilitation must also be strengthened so as not to uproot thepersons with disabilities from their families and community. This way


the partnership between the persons with disabilities, family andcommunity is fostered and the community becomes an activeadvocate of persons with disabilities.

Representatives from the autism and hearing and speech impairedgroups feel that much is to be done in terms of providing educationand vocational training to these types of disability. They strongly believethat persons with disabilities should be integrated into mainstreameducation provided that technical and support mechanisms are inplace.

4. On Social InteractionChildren with special needs are by and large misunderstood. Peopleare usually appalled by the persons with disabilities appearance ifnot behavior, especially if children with special needs go into tantrums.Friendship is not something that people naturally seek from personswith disability. It is usually out of curiosity that they are drawn tothem. Because of their appearance and odd behavior, people makefun of persons with disabilities. For the older ones, the sense of socialresponsibility is another reason people interact with persons withdisabilities. Their initial reaction would that be of pity according toCarmen Zubiaga President of WOW-LEAP, an organization of womenwith disabilities. They treat persons with disabilities as patients. Peoplehelp persons with disabilities to appease their conscience, to makeup for their misdeeds and to find meaning in their lives. People can bewell meaning but they find themselves in an awkward situation whenthey do not know how to interact or much so deal with a persons withdisabilities. They do not know when to extend or withdraw help. Attimes people think that the persons with disabilities is experiencingdifficulties when in fact it is them that is having a hard time looking ator assisting persons with disabilities, thus they make decisions forthem without asking the persons with disabilities. People think thatpersons with disabilities should stay at home where it is safer. Theyask why you had to go out and subject self to danger and humiliation.There are some people who think that persons with disabilities usetheir disability to get what they want. People also interact with personswith disabilities as if they are asexual and are even surprised if they


are married. On the other extreme, children and women with disabilitiesare vulnerable to sexual abuse. Once genuine friendship is developed,the persons with disabilities are seen as a person beyond the disability.Friendship develops easily among persons with disabilities because theyare able to identify with each others thoughts, feelings and experiences.The hearing impaired has a tendency to be a clique because they find iteasier to communicate with those who know how to do sign language.

Once a person with disabilities has proven himself/herself to besomeone of significant value to the society, he/she become a sourceof inspiration, strength and will power for others to live their lives fullyin spite of the obstacles and difficulties.

Disability Movement in the PhilippinesThe Disability movement in the Philippines can be traced as early asthe 1898 Philippine Revolution against the Spanish Regime. ApolinarioMabini (known as the Sublime Paralytic) took an active role in fightingfor the Independence of the Philippines. He is recognized as one ofthe great heroes in Philippine history and an outstanding icon forpersons with disabilities.

In 1899, the Philippines was colonized by the Americans. It wasduring the American Administration in 1907 when the PhilippineSchool for the Deaf and the Blind was established.

Finally in 1946, the Philippines secured its independence fromboth the American and Japanese colonizers. This gave birth to thePhilippine Constitution. This Constitution contains the key nationalpolicy on disability with specific provisions in promoting the welfareof persons with disabilities. Consequently, the National Council forthe Welfare of the Disabled Persons (NCWDP) was established in1978 as a special agency for the rehabilitation, self-development, selfreliance of persons with disabilities and their integration intomainstream society.

In 1979, under the Marcos Administration, the Presidential DecreeNo. 1870, (amended through Proclamation No. 361 and recentlythrough Administrative Order No. 25) was passed declaring the thirdweek of July culminating on the birth date of Apolinario Mabini asthe National Disability Prevention and Rehabilitation Week.


A major milestone in the Disability movement was the enactment in1983 of the Batasang Pambansa Big. 344 or the Accessibility Law. ItsImplementing Rules and Regulations were later amended in 1992. Thislaw requires the provision of access features in buildings, public transport,communication, sidewalks and roads.

Another milestone in the Disability Movement was the passage ofRepublic Act 7277 or Magna Carta for Disabled Persons in 1992.This paved the way for the implementation of the Inclusion Philosophy.Provisions were made for the full participation and equalization ofopportunities in 7 major areas of concern: employment, education,health, auxiliary social services, telecommunications, accessibility intransportation and communication and recognition of their politicalrights. It is the fundamental basis of all programs and projects forpersons with disabilities.

Moreover, the National Anti Poverty Commission (NAPC) wasestablished in which the sector is represented in the formulation ofpolicies on poverty alleviation. This was an offshoot of the SocialReform Agenda that aimed to empower persons with disabilitiesthrough the promotion of equal opportunities in national affairs.

The nationwide observance of the Asian and Pacific (AP) Decadeof Disabled Person, 1993- 2002, through Presidential Proclamation125, was declared thus enjoining national government agencies andthe private sector to support the Agenda for Action. The PhilippinePlan of Action for the AP Decade in line with the AP Agenda forAction was developed to serve as the framework of concerned GO’sand NGO’s in their planning and implementing disability-relatedprograms.

Through a resolution by the United Nations- Economic and SocialCommission for Asia and the Pacific (UN-ESCAP), the extension ofthe Asian and Pacific Decade of Disabled Persons for another decade,2003-2012 was adopted. In support of this, the PresidentialProclamation No. 240 declared the period 2003-2012 as the PhilippineDecade of Persons with Disabilities in the Philippines. The UN alsopronounced this as the Asian and Pacific Decade of Persons withDisabilities. This resulted to the creation of the National Plan of Action


for the Decade of Persons with Disabilities which serves as the nationalframework that provides direction in the development of programs andservices for Filipinos with disabilities.

The Philippine National Plan spearheaded by NC WDP has sevenpriority areas of concern in line with the BIWAKO MillenniumFramework for Action Toward an Inclusive, Barrier Free and RightsBased Society for persons with disabilities in Asia and the Pacific.The priority areas are

1. Self-help Groups which-include parents groups2. Women with Disabilities3. Early Detection, Early Intervention and Education4. Training and Employment including self-employment5. Accessibility to built environment and public transport6. Access to Information and Communications including ICT7. Poverty alleviation through capability building, social security

and sustainable livelihood programs.Through the years, hundreds of people organizations/self-help

groups of different types of disabilities in local, regional and nationallevels were organized for advocacy, leadership enhancement,rehabilitation, skills training, networking, fund raising, livelihood andsupport building purposes. Last 2005, AkapPinoy was established asa national federation of cross disability groups with advocacy as itsprimary focus. It has 360 member organizations and 36 organizedchapters in Luzon, Visayas and Mindanao.

Different Learning, Intellectual Disabilities and Parent Groups wereorganized. The Autism Society of the Philippines spearheaded theproject “Alyanna: A Study of Autism in the Philippines.” This was thefirst feature length documentary of Autism in the Philippines directedby Independent Filmmaker Miranamedina and shown in commercialcinemas during first quarter of 2007.

Another self-help group is the Life Haven, Inc. This was recentlyestablished to promote the Independent Living Movement in thePhilippines. Its mission is to develop the persons with disabilities torecognize one’s disability and ability and attain a certain level of


independence while contributing positively to the community.Since majority of the persons with disabilities are in the rural areas

and due to the limited number of hospitals equipped with rehabilitationunits, the community-based rehabilitation (CBR) approach was adoptedto provide services to persons with disabilities. The NCWDP developedthe Philippine Handbook on CBR in 1993 and has been integrated inmedical degree courses in selected universities, including the state-owned,University of the Philippines.

PHILSPADA-Philippines (Sports Association of Differently-Abled),a National Sports Association of persons with disabilities wasorganized and the Deaf Sports Philippines, was founded in 1998.Both have won honors in international competitions. Specific sportsfor some types of disability were identified like Boccia for personswith cerebral palsy. Basketball, table tennis and marathon on wheelsare famous games participated in by Filipinos in International SpecialOlympics. For four years now, the World Association for thePsychosocial Rehabilitation (WAPR) has been holding Conventionsand Olympic games for children with special needs.

It is also inspiring to note the roster of Apolinario Mabini Awardeessince 1974 from the Most Outstanding persons with disabilities,Employer of the Year, Architect/Builder of the Year, Best ProfessionalRehabilitation Worker, Best Rehabilitation Volunteer, Disabled Groupof the Year, Government Institution, Local Government Unit andEducational Institute of the Year, to the Most Disabled FriendlyEstablishment award.

One of the awardees was the late Art Borjal, the first persons withdisabilities to be appointed as Congressman to represent the personswith disabilities sector, for his major achievement, the Magna Cartafor the Disabled and for his great contribution to advocacy work as amedia person.

Another recipient of this prestigious award is Governor GracePadaca of Isabela, an orthopedically challenged person, who has beenre-elected to the same post last May 14, 2007 elections. The personswith disabilities sector 1 gains the respect and trust of the peoplethrough leaders like her.


With the passage of the Party List System Act in 1995, an act thatpromotes the representation of the marginalized sector in Congress, thepersons with disabilities organized several party list groups. Since twoparty list groups of persons with disabilities competed in the elections,the votes were divided. They did not get the required two percent of thetotal party list votes cast. It was only in 2004, when the persons withdisabilities groups decided to unite thus, gave birth to AKAPIN (Alyansang May Kapansang Pinoy/Alliance of Persons with Disability) party list.In the May 2004 and 2007 elections, despite the unification process, amore organized campaign plan and increase in membership andrepresentation from Luzon, Visayas, Mindanao, the sector did not getenough votes to get at least one seat in Congress. This indicates thatmore work should be done in advocacy efforts which are the continuingcommitment of AKAPIN to the sector. AKAPIN is set to run again in the2010 elections.

Due to the strong lobbying efforts of the sector, the recentAmendment in the Magna Carta (Republic Act 9442) was passedinto law last April 30, 2007. This is Great News for persons withdisabilities who would now be able to enjoy the following 1) 20%discount from hotels and similar lodging establishments, restaurantsand recreation centers, cinemas, theaters, concert halls, circuses,carnivals and other similar establishments, purchase of medicines,medical and dental services, including diagnostic and laboratory fees,transportation costs. 2) Education support through scholarships,grants, subsidies, financial aids and other incentives, special discountson the purchase of basic commodities under special programs, benefitsand privileges from GSIS, SSS and Pag-ibig Fund, Express Lanes inall commercial and government establishments and protection frompublic ridicule. The Implementing Rules and Regulations is in processand expected to be presented during the National Disability Preventionand Rehabilitation Week this coming July.

Last year 2006, the Philippines participated in the UN Conventionon the Protection and Promotion of the Rights and Dignity of Personswith Disability. This was recently signed by President GloriaMacapagal

Arroyo. Secretary Alberto Romulo is tasked to signify the


Philippines’ commitment to ratify the UN Convention in September2007.

The most recent development in information technology for PWDis the provision on Accessible Information Communication.Technology (ICT) for persons with disabilities especially for personswith visual impairment. This was based on Manila Declaration andManila Recommendation documents passed by 13 countries andapproved by the UN. This project is undertaken by the PhilippineWeb Accessibility Group, (PWAG) an association of Filipino webdesigners and advocates and supervised by NCWDP and NationalComputer Center. (http://en.wikipedia.org/wiki/Web accessibilityinitiatives_in_the_ Philippines)

With this development, the visually impaired can now work incall centers, do medical transcription and avail of the Work at HomeProgram. Nova Foundation for the Differently Able Inc. is spearheadingthis project together with NCWDP and is currently organizing trainingin this area for PWDs.

Challenges AheadThough the Philippines have numerous legislations enacted to protectthe rights and dignity of persons with disability and very good programsin place to actualize the National Plan, violations are rampant, theincidence of unemployment and underemployment is still high, basicservices such as education, health, public transport andcommunication are not provided or adequate and the environment(built and natural) has not even met the minimum requirements ofaccessibility especially in the rural areas.

The probable factors attributed to this situation are poverty, lackof political will to implement the law, graft and corruption embeddedin the political system and government institutions, lack of awarenessand information about the laws and programs on disability of the keyimplementers, beneficiaries and supporters like the governmentofficials, the members of the civil society, the family, the persons withdisabilities himself/herself as well as the church. Another significantfactor would be the absence of a more updated and comprehensivestatistical data on disability and data on resources for help.


Though there are similar needs and concerns among the differenttypes of disability, the needs and handling, specific and unique to acertain type of disability must be studied and taken into considerationfor future policy and program formulation. More research should bedone in this field. There is also a strong need to establish communitybased programs for the disabled in the unreached rural areas sincemost of these are not accessible and most persons with disabilitiesreside there.

In spite of the existence of hundreds of organizations of personswith disabilities in all the regions, many persons with disabilities arenot actively involved in the movement. Either they lack informationabout the laws and their rights, or are too busy with their career orfamily life, or do not want to be associated with the disabled becauseof shame or lack of acceptance of their disability, or they do not knowhow they can get involved or are simply apathetic. Involvement in themovement vary depending on how the person defines it. Personally, Ibelieve that the persons with disabilities can start with his/her owncircle of influence. The persons with disabilities becomes a significantpart of the movement by excelling in his/her field, by making positivecontributions in the community, by educating people and correctingthe misconceptions and negative attitude they have about personswith disabilities, by making a stand on issues, by fighting for what isright and just in accordance to the law of human and more so in thelaw of God, by being vigilant and ensuring that the laws are followedand programs implemented in his/her own school, office andcommunity, by reaching out to other persons with disabilities and byaccepting and loving oneself, others and God.

To improve the information and education campaign on disability,the accomplishments of both the Government and the NGOs/SelfHelp Groups in local and national levels and inspiring stories of personswith disabilities should be documented, published as a resourcematerial and circulated in schools, churches and tri-media, etc. Thiswill help the public to have a better appreciation of the milestones inthe Inclusion, Barrier Free and Rights-based Movement of personswith disabilities. Much has been done and much more has yet to bedone.


Where is the church in all these efforts? What is the church’s responsetowards persons with disability? There seems to be a dearth of materialswritten about the church and the disabled. No book concerning this iswritten by a Filipino author nor related topics featured in a Christianmagazine nor any reading material about this issue is published by alocal Christian publications office. Do we see many persons with disabilitiesattending church? Is the church accessible?

An Appeal to the ChurchIn facing the challenges ahead, we need the Church to be our partnersin advocating for the rights and protection of persons with disability.According to the leaders of the different cross disability groups Iinterviewed, much of the disabling attitude towards the person withdisability stem from the teachings and modeling in the church. Thedisabled is either seen as a sinner or as someone who is incapable ofbeing or doing bad. Others regard them as either blessed or cursed asa consequence of multigenerational sins. A number of people in churchtend to look at persons with disabilities with pity and treat them asobjects of mercy or extend help to them out of a moral obligation.

The Church plays a big role in helping change the public’s negativeattitude towards the persons with disabilities. And it must start withus if we are to make the Church inclusive and a loving home sharedby both the non-disabled and the disabled people.

Inclusion in Church means that the disabled is not taken as aministry but as a person to be segregated only either by age or sex ordemographic factors that are not discriminating against the disabled.A church that is inclusive has church policy and plans that are madewith the persons with disabilities in mind. If we are to reach theunreached including the persons with disabilities, the church must beaccessible. This means that resources are allocated in setting upaccessibility features in the church building such as ramps, lifts, andcomfort rooms with handles and spacious enough to accommodatea wheelchair user. Assistive devices such as Braille Bibles and otherreading materials, canes, wheelchairs, braces, hearing aid and signlanguage interpreters are also made available for those in need ofsuch services.


Inclusion in Church means that the persons with disabilities is seenand ministered to as a person just like the others. They are not exemptfrom the struggles, problems and temptations that non-persons withdisabilities experience. At the same time the Church ministers to thepersons with disabilities in accordance to the uniqueness of issues andconcerns brought about by their disability. When the Church sees boththe brokenness of human physically and his/her brokenness spiritually,healing is then focused not only on the physical but the emotional, mentaland spiritual aspects as well. The Church plays an important role in thecharacter formation of the persons with disabilities and instilling in thembiblical values.

Inclusion in Church means that the persons with disabilities is treatedas someone who has been forgiven and accorded Grace like the othersand not someone who is cursed or lacking in faith especially if physicalhealing is not attained.

Though I have yet to see physical healing take place in my life, Ibelieve as it is written in the Bible, that I am healed of my pains andinsecurities and have become whole again because of what the LordJesus Christ has done on the cross for me and for humankind. (John5:24)

By entering into a personal relationship with Christ, I have becomeempowered through the enabling of the Holy Spirit who enables Hischildren including the disabled. I hold on to His promise of abundantlife even while living on earth, even while I am living with a disability.

Furthermore, a Church that is inclusive does not only make itsbuilding accessible, it also sends out workers to reach out to the personswith disabilities in the remotest and most inaccessible areas. It is alsoable to respond not only to the spiritual needs of the persons withdisabilities but is able to journey with them, in their joys and sorrows,in meeting their basic needs, in fulfilling their dreams, in fighting forjustice, in advocating for their rights, dignity, and integration in society,in empowering them, equipping them to be leaders and in spreadingthe love of God to all. Only when the Church is Inclusive, can thepersons with disabilities take full participation in all aspects of ChurchLife.


ReferencesNational Council for the Welfare of Disabled Persons2000 Census of Population and Housing (2000). http://www.pensus.gov.ph/

census2000/c2khiRhlights final.html Philippines (1998).https://www.cia.gov/cia/publications/factbook/geos/rp.htmlhttp://en.wikipedia.org/wiki/Wcb accessibility initiatives in the Philippines

Categories: Web accessibility | Science and technology in the Philippines|Filipino media

Santos, Carina (2003). Why do Employers Hire or Do Not Hire Persons withDisability.Diliman, Quezon City: University of the Philippines.

De Torres, Sheila (2002). Understanding Persons of Philippine Origin: A Primerfor Rehabilitation Service Providers. Diliman, Quezon City: University ofthe Philippines,

Baker, AM (2003) Household Analysis of Disability in Iloilo. Thesis, Universityof the Philippines, Diliman, Quezon City.

Persons with Disabilities in Society : Problems and Challenges 71Elias, LS (2003) Beyond Resiliency: Cases of Disability in Zamboanga City.

Thesis, University of the Philippines, Diliman, Quezon City.Estrella, AL. Philippine Experience in Promoting the organization of Disabled

Persons on a Self-help Basis. Quezon CityBatasang Pambansa Bilang 344 or the Law on Accessibility Republic Act 7277

or Magna Carta for Disabled Persons in 1992Republic Act 9442 or Amendments to Magna Carta for Disabled Persons in

2007NCWDP. National Plan of Action Philippine Decade of Persons with Disabilities

2003 - 2012NCWDP. Compilation of Legal Bases of Disability Related CelebrationsNCWDP. (2006) Concern for the Disabled Filipino. Quezon CityAKAPINOY. (20V7)AKAPINEWS. Quezon CityLife Change Recovery CenterCerebral Palsied Association of the Philippines


* Mrs. Dipti Gine teaches at the College of Christian Theology Bangladesh, Dhaka-1343

PERSONS WITH DISABILITY IN BANGLADESH

Dipti R. Gine*

Comprehending “disability”The word “disability” by itself is a stigma both in its connotation andin concept. It even becomes beyond human comprehension what kindof thought and expression people make about it in public or in private.What is, then, “disability”? Why do people see and project it as astigma? How far is a disabled person responsible for his/her disability?Is there a way out to overcome this stigma? What are the best possiblemeans to counteract the misconception of “disability”?

Disability is not dysfunctional ability, but ability to functiondifferently and yet distinctly. It is an outward impairment with inwardpotentialities towards the formation of global holistic humanity. Anyattempt, therefore, to label a person with disability with any derogatoryword, concept, formula, expression, address and allurement is un-humane and inhuman. If the people, embellished with disability, arenot recognized as the true image of God, then it is the disability of theperceivers who cannot see God in them. Such type of negative attitudetoward people with disability is detrimental to the concept of humanfamily, and expresses one’s socio-spiritual bankruptcy.

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Persons with Disabilities in Bangladesh 65

The image and idea on “disability” can come from three specificconcepts on comparison: a) a comparison between what a personcan do and what a person cannot do; b) a comparison between whatGod’s grace is and what it is not, and c) a comparison between whocan contribute to the society and who cannot. This type of comparisonexpresses deficiency in an anticipated sound attitude towards humanbeings. By way of comparison, a person’s ability cannot be definedand detected. International classification of Impairments andHandicaps by the World Health Organization (WHO) refers to theconcept of disablement. The urge the WHO makes is that we mustfocus on what they can do and what they cannot do. It is, however,an undeniable fact that in developing countries individuals with visibledisabilities experience some of the deepest discriminations of allthroughout the world because of such misconception on disability.The more positive concepts and attitudes towards we have disabilitythe better we will be equipped to remove the stigma on them.

Our attitude towards persons with disability can make a difference.The process can begin with a simple question within us: How far isthe person with disability responsible for his/her disability? A personcannot be held responsible who is under disability-by-birth. Even aperson who is affected by circumstantial disability cannot besegregated and discriminated. The reality, however, is that peopleunder both categories are ostracized in most cases, even sometimesto the extent of such treatment by their families. As a result, the majorityof people with disability are lonely, lost, isolated, and often ostracizedby the society. A genuine change in attitudes towards the people withdisability can make a true difference. This difference would teacheveryone to accept and love a person with disability, and see in him/her the image of God.

It is generally the poorest in the community who are most likely tobe disabled (from a circumstantial point of view). This may be becausecomparatively the men, women and children work in manual laborand due to the poor maternity care during pregnancy and delivery.Other factors are the unsafe environments in which the poor oftenlive and the lack of necessary care and support which compoundtheir disabilities.


The research rationaleResearch on disability is a need-based research. Persons with disabilityin Bangladesh are looking forward to that day when research on themwould produce substantial zeal among the organizations and churchesto come forward with genuine concern for them, and work foreradication of socio-economic evil forces that dehumanize and deprivethem from enjoying a normal human life with dignity. We do not forgetthat ignorance plays a significant role in the context of Bangladesh inunderstanding (misunderstanding!) persons with disability.

Quite often people think disability as a curse from God to theinflicted one and/or to the family of the person with disability becauseof some unforeseen evil work done in the past by him/her and/or bythe parents. Disability provides opportunity, therefore, to set thingsright that had gone wrong due to some reasons. Taking care of themat home as one of the family members or giving alms or helping themif they belong somewhere in the society in any possible way is,therefore, a means to earn righteousness.

Persons with disability caused by accident or inflicted upon byothers because of socio-religious punishment are not rare (for example,chopping of fingers or hands because of stealing). Such kind ofdisability can create concern and arouse compassion. It is, however,difficult to detect and determine the root cause of disability and cometo any conclusion.

Disability due to ignorance and superstition forms a majorsegment of persons with disability in the context of Bangladesh. Takefor example; it is difficult to administer polio vaccination in someparts of the country because of many misconceptions. Quacks getbetter acceptance than qualified physicians are. Moreover, a sense offear-psychosis play vital role in non-administering vaccine of any kind.This is rooted in parental upbringing of the children. Threateningchildren in the name of doctors or injection while they are not obedientto their parents create a negative impact upon them. These childrencannot get rid of the fear of injection even when they are grown up oreven when they are desperately in need of injection. As a result, childrenare stricken with perennial sickness from where they find no way outfor their living a normal life.


Socio-economic backwardness and educational depravity contributesubstantially towards disability in Bangladesh. Lack of medical facilitiesand financial resources aggravate the disability issue. Failure in meetingmedical attention due to lack of up-to-date expertise and the lack ofmeans to avail the facilities elsewhere outside Bangladesh providepermanency of disability to persons who do not deserve it. Situationindeed turns worse when any epidemic strikes.

Bangladesh Scenario on DisabilityPolitical independence from Pakistan in 1971 gave Bangladesh a uniqueidentity - an independent Bangladesh with Bengali as its official language.Like any newly born independent country of the world, its politicalindependence did not reflect its economic independence. Yet it is notconsidered today a “poor” country as such, because of its rich nationalresources. Bangladesh is rather considered one of the “developed”countries in the world, although in a least possible sense. Its average percapita income, its citizens’ amount of consumption of calories per person,the rate of high infant mortality, the rate of low literacy, particularly amongwomen, and a great level of dependency on overseas fund, etc aresome indicatives that it is in a low developing state. The Government’sdetermination to develop and the people’s devotion towards the samegoal are heralding of late a new transition in development.

Bangladesh inherited a series of chronic problems like poverty, highrate of illiteracy, malnutrition, lack of immunization, low economic growth,etc. Hence, after independence it concentrated on and made a concertedeffort to development in general. It would have been costly for the newgovernment to think about any particular section of population withdisability. At the same time, we do not forget that when Bangladeshearned independence, the people’s consciousness for persons withdisability was only at the rudimentary state as in the developed countries.The underdeveloped and developing countries have not been able tomake a very substantial effort for the eradication of stigma regardingdisability. Therefore, we note that as in most other developing countries,so also in Bangladesh, people with disabilities are neglected.

Quite often, people with disability are not the target group for thegovernmental and non-governmental programs. According to the


statistics of the WHO, there are more than 12,000,000 persons withdisability living in Bangladesh. The plight of the people with disabilityin Bangladesh is threefold. 1) They are either neglected or ignored intheir own families. Other members cannot give time and energy(including financial support) for them. 2) There is not enough provisionprovided by different organizations to alleviate their situations. 3) Theyare counted as liabilities at the family, society and national levels.What worsens the situation is when schemes and sources meant forthem are diverted for other purposes, and their hope evaporateswithout any further hope.

There is, however, hope against hope for them because in the lastcouple of years the issue of disability has gained recognition as oneof the developmental issues even in Bangladesh. After the UNDeclaration of the Decade of Disabled Persons (1983-1992) the issuehas come to the forefront, as Bangladesh was found to be among theAsian countries that were far behind the target goal. Therefore, as asignatory country, Bangladesh reaffirmed its commitment in achievingthe goal of eradicating stigma of the society on persons with disability,enabling them to enjoy equal opportunity, and to participate in nationbuilding activities along with rest of the country.

Of late, many organizations, both governmental andnongovernmental, and even educational institution are contemplatingto include the disability issue and its diverse factors in their programs.Even there are specific organizations, which are specifically born tocater to the needs of persons with disability.

Let us consider some of these organizations, including their plansand programs, what they are doing in Bangladesh for the personswith disability.

Women’s woesWomen with disability in Bangladesh are discriminated twice. First,they are discriminated because of their gender orientation for whichthey are not responsible. Second, they are discriminated because theyare persons with disability. The second discrimination is worse.Women’s lives are not considered equal to men. Their ultimate goalin their lives is marriage. However, no woman with disability can


dream of marriage. For them to think about their marriage is luxury.When enough “normal” women find it difficult to find their matchhow can women with disability find it easy to find their life-partner!Hence, they become a liability to their loved ones. They start thinkingnegatively about their lives. They find no meaning in their living. Thus,they become a victim of double disability.

There is a ray of light indeed that some scanty efforts are beingmade by both governmental and non-governmental organizations toaddress the issues related to the women and adolescent girls withdisabilities. These organizations have realized that lack of appropriateinformation on disability, common apathy towards persons withdisability, lack of public goodwill to alleviate their inherent pain dueto disability, and unwillingness to accept persons with disability asfull-fledged human beings, etc. are some of the root causes of theplight of the persons with disability. People’s attitude towards personswith disability is also changing with positive notes.

Combating disability in BangladeshIt is a national challenge to combat disability and its causes & effects.It invites and involves people at different levels to work together againstsuch national malady. Social awareness, educational motivation,emotional attachment, political wisdom, and religious upbringingnormally become useful tools in combating disabilities. Let us consideronly four basic agents who are engaged in this noble job.

1. Non-Governmental Organizations: Many NGOs in Bangladesh areworking to alleviate trauma and tensions among the people withdisabilities. Their involvement is at two levels of work - a) CommunityBased work, and b) Institution Based work. When it is “CommunityBased” (CB), it is people oriented, and when it is “Institution Based”(IB), it is more of training-oriented. In other words, in the former theaffected and afflicted are the beneficiaries, whereas in the later thethird-party enjoys the benefit in terms of serving the former. Let uslook at the list of some of the important NGOs of Bangladesh andclassify them based on their level of work:a. Action in Disability & Development (ADD) CB


b. Assistance for Blind Children (ABC) CB&IBc. Assistance for Women Advancement & Rural Disabled CB & IBd. Association for the Welfare of the Disable People (AWDP) CB &IBe. Bangladesh Protibondhi Foundation (BPF) CB & IBf. Community Centre for Handicapped (CCH) CBg. Centre for Disability in Development CB & IBh. Centre for the Rehabilitation of the Paralyzed (CRP) CB & IBi. World Concern Bangladesh (WCB) CBj. Vocational Training Centre for the Blind (VTCB) CB & IB

All these NGOs normally aim at a) giving physical support, b) extendingeconomic assistance, c) creating social awareness, and d) maintainingreferral system. We note from their plan of action that they intend towork in collaboration with one another sometimes through networkingsystem and sometimes through the extension of union. Their workalso involves both preventive and curative method. They undertakeimmunization program, arrange training program, and even provideassistive device. Although different NGOs work for differentimpairment, it is noteworthy that the Centre for Disability inDevelopment work to develop community awareness about congenitaldeformity or disease process. Thus different NGOs to a great extentspecializes in different areas of impairment.

2. Bangladesh Government: The Government of Bangladesh isconscious of as well as careful about the need in formulatingappropriate policies, plans, and laws for the education, training andrehabilitation of the people with disabilities. The Bangladeshgovernment has finalized a National Policy on Disabilities and Peoplewith Disabilities, which is now awaiting legislative approval.

The proposed plan of the government for training andrehabilitation for the people with disability is set to open in four districts,namely Dhaka, Chittagong, Rajshahi and Khulna. Apart from these,the government has a plan to open a school for the deaf and dumb.All these training and rehabilitation centers and schools would includearound 150 personnel.

With the present structure of the government, the responsibility


for the persons with disability falls on the department of the Ministry ofSocial Welfare. It is expected that the Ministry of Education will soon joinhands with the Ministry of Social Welfare in combating the issue ofdisability. Once it is done, this would benefit the target group at theoptimum.

3. Dhaka University: As the premier university of Bangladesh, theDhaka University (DU) has taken praiseworthy steps to recognize theworth of the people with disability. Among many other people withdisabilities, the visually impaired students get more enrollments in theDU. There are over 40 visually impaired students, and one professorin the DU. Their morale is high and they are ready to face any challengein their life. The students’ “biggest achievement is that they not onlytook admission in DU but also have survived by competing with othernormal students. This was surely due to their patience, courage andintention to do well in life. They have suffered, got knocked aroundand were overlooked, but they never gave up the intention, courageand passion to be able to do at least something which will be useful tohumankind. For them the disability is not an obstacle any more, ratherthey want to capitalize on it for the betterment of the handicappedstudents.”1

However, this is one side of the story. About 18 visually impairedgraduates of DU who have Masters from different departments, butdo not have jobs. They cannot qualify themselves in the BangladeshCivil Service Examinations for the lack of facilities while they feelthey are eligible for it.

4. Organizational Mode: Within the campus of Dhaka Universitythere is an Association for the visually impaired, namely VisuallyImpaired Development Association. This is a recent phenomenon. Itcame into existence in 2006 with a view to help the visually impairedto get suitable jobs. This is to ensure that the society makes properuse of the visually impaired according to their area of interest.Determination against DisabilityStatistical account on the number of persons with disability inBangladesh and a study on their status teach us that we require strongdetermination if we are stand beside and work with the people with


disability. We can consider the following steps keeping in mind the contextof Bangladesh:

1. Creating social awareness: Public awareness, social involvement,political goodwill, and religious acceptance can create a new historyaltogether in Bangladesh. These would reveal at least one truth thatpersons with disability deserve to live with dignity. The sooner wecreate this consciousness and environment better it is for our neighborswith disability, for our country and for the world at large.

2. Imparting proper Education: Education is the source of strengthand lack of it is the root of all evils. Education empowers. It eradicatesignorance. What we need in Bangladesh is a people’s movement foreducation. This would ensure the position and dignity of the personswith disability in the society. Education would promote equality amongall. Discrimination that exists between son and daughter in the familyor between boys and girls in the society is due to the lack of propereducation. An open-ended education can remove this concept ofdiscrimination forever.

People’s attitude would be freshened and ideas would besharpened through education. Attitudes towards persons with disabilitywould preferably be as normal as it ought to be. What we pointed outearlier is that lack of proper education at the grassroots level is one ofthe main causes of a wrong attitude towards persons with disability.When the literacy rate in Bangladesh is far below than that of anydeveloping country what better attitude can we expect than the existingone! Hence, a concerted effort must be made to educate people.

Bangladesh has various educational approaches like otherdeveloping countries - formal education, non-formal education, andspecial education. It has been discovered from different researchesthat among the girls and women with disabilities, who participate ineducation, most attend formal education using the existing provisionof free primary education in the country. The second highest numberof learners attends non-formal education because of the low cost,flexible environment, convenient time, relaxation of age limits, use ofappropriate teaching materials/curriculum, and continuousassessment system. These facilities give the females with disabilitiesa ‘second chance’. Much lower is the rate of enrollment in special


education, due to its higher expense. Moreover, the arrangement of allspecial education is done only in urban areas where poor people,particularly persons with disability, do not have access. As a result,they adjust to their plight.

When persons with disability get admission in educationalinstitutions, they are accepted as they are. School authorities hardlyfeel that these children require special attention and care. Even theyoften seem to doubt their potentiality, particularly their intellectualability. What is required in such cases is education for the teachersnot only on how to recognize the potentiality of persons with disabilitybut also to make use of the talents of the students with disability in allpossible ways. The school authorities should also attempt to createan atmosphere in the institutions where all students and teachers wouldlearn how to respect and to be respected in a teaching-learningsituation.

It is ironical that sometimes parents and teachers fail to discoverpositive abilities among their children and cannot imagine that despitetheir physical {and even intellectual) disability they are enrolled innormal educational institutions. The teacher-parents fail to understandthat the normal educational environment can have an enormouspositive impact both physically and intellectually, on their children.Every attempt must be made to cater to the educational needs of thechildren with disability.

3. Creating provision for income generation: Provision for incomegeneration is scanty in the context of Bangladesh, particularly for thosewith disability. It is more so in the case of women in general andwomen with disability in particular. The possibility of working forboth men and women in one place with equal wage is not verycommon here. There are some specific jobs for women with a fixedwage. Somehow, they fit themselves in there. It is difficult for personswith disability to fit into a situation where there is no special provisionfor them, either monetary consideration or physical concession. Tobe part of an income generation group with equal dignity and wage isstill a distant dream for persons with disability. However, sometimesfamilies come forward to accommodate their children with disabilityin their family business. In a family, where parents are with some


disability, provision for income generation for their children with disability,may not become very difficult. Society in general and the governmentaland non-governmental organizations in specific, have to come forwardfor some concrete schemes towards realization of income-generationfor people with disability. Only then, will they find worth in their livingand others would discover potentiality in them.

Some NGOs in Bangladesh are doing remarkable jobs (as mentionedabove) for income-generation for people with disability. Engaging thesepeople in preparing handicrafts of different types and nurturing themthrough different projects extend the horizon of hope of living for thesepeople. It is also encouraging to see that people with disability aregradually becoming a source of encouragement (through the means ofincome generation) for other people with the same type of disabilityand/or deprivation. These NGOs even evaluate performances of theseemployees and arrange to reward them regardless of their disabilities.

4. Opening scope for social recognition: No one shouldunderestimate the urge for romantic relationship among the personswith disability; rather they must be encouraged for the sake of their well-being. In the context of Bangladesh, although indulgence in love is notvery common, role of boys is superior to that of girls. Hence, men withdisability might seek and might get approval in case they arecontemplating marital relationship. For men with disability it is easierthan for women to find their match. Women normally accept theirplight and suppress their emotions. The major problem for womenwith disabilities and their families is that there often remains apathyamong the potential suitors and their families about marrying such awoman.

This may be due to the prevailing superstitions that the presenceof a disabled person in the family would bring misfortune to the wholefamily. Like any other country of the Indian sub-continent, it isexpected that the wife would contribute to the household activitiesphysically, financially or both, which would not be met if the bride/wife is one with disability. She would rather become a liability to thefamily. There is a dire need that some one, like NGOs or even thechurch, gives emphasis on meeting this emotional need of the peoplewith disability.


We note that religious conversion is considered an offence inBangladesh. This, however, does not affect the national sentiment ifa woman with a disability converts herself to another religion andmarries to a person from a different religious background. The Reasonbehind such apathy and sanction could be that somehow the womanhas been married off. Whatever it may be, arrangement for emotionalventilation and/or marriage and creating provision for socialestablishment is not only a positive attitude towards but also a positiveaction for the persons with disability for their social recognition.

5. Protection from all possible abuses: Persons with disabilitiesare always at risk of emotional, physical, economic, sexual, and evenreligious abuses. Irrespective of their gender and the nature of thedisability at one level or another, they fall victims of such abuses.Moreover, in most cases they “tolerate” the abuse, as they have noway to rescue themselves, and sometimes they keep silent about it toavoid further and severe abuses. This kind of abuse takes place indifferent strata of society, including family and religious organizations.To be conscious of such abuses and even knowledgeable about thevery fact of abuses is not enough. We must protect persons withdisability from all types of abuse from every corner. We must engageourselves in stopping every means of double disability, i.e. abuse ofany sort.

6. Preservation of life: Suffering is part of hurnan life for all people,not just those who live with disability. Nevertheless, suffering of thepeople with disability is extraordinary. It is both voluntary andinvoluntary suffering. It is an unending suffering. It is a suffering withoutanyone to share. It is a suffering without any hope. Yet it is ourresponsibility to instill hope in their despair and bring life in theirstagnation. Only then, we can attempt to preserve the precious livesof these people with disability.

A challenge aheadThe entry of Bangladesh into the Super Eight in the recently endedWorld Cup has proved that if Bangladesh is determined it can dowonders. It can show the world what it can do. The issue of disabilityperhaps has not been considered as one of the prime issues in the


present socio-political scenario of Bangladesh. It is, however, not far offfrom now when Bangladesh will realize the gravity of the issue, and thensurely she will rise up from her slumber, and then will take strategic stepsto deal with the issue. Until it takes place, the persons with disability andthe people who are concerned about them would have to wait patiently.However, we are happy to say that the process has begun and it isproceeding towards its desired goal.

Notes:1. Department of Marketing, DU, Star Campus: linking young minds together.

A Weekly Publication, Dhaka, Sunday June 10, 2007.

Persons with Disabilities in Korea: Sexual Violence ❖ 77

* Ms. Yeja Lee is the President of Korean Differently Abled United and also theRegional Coordinator of EDAN, based in Seoul, S. Korea

Persons with Disabilities In Korea: Sexual ViolenceOn Women With Disability

Yeja Lee*

PrologueSexual violence against women with disabilities has not created nationwideconcern in Korean society. This has been especially true for mentallychallenged women that have been exposed to sexual violence since theyhave difficulty of expressing themselves and drawing attention to whathas happened to them.

In general, Korean society has not paid attention to the existence ofthe struggle and agony against sexual violence that women with disabilitiesface each day. It has been a hidden agenda in our society although Koreansdo talk about other issues regarding people with disabilities at the nationaland international level.

It has not been an easy task to inform the average Korean of the needto consider violence against women with disabilities because the victimsthemselves have limited physical, psychological, and in some cases,intellectual capacity to protect themselves. In addition, Korean societyhas historically held an extremely intolerant attitude toward any persons

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❖ Doing Theology from Disability Perspective

with disabilities.

Korea Differently Abled Women United was organized in 1999 toaddress these issues. In 2001 the organization opened a sexual violencerelief center for women with disabilities in Seoul, South Korea.

Since 2001 we have opened branch offices all over South Koreaand today we have 8 centers and 3 shelters. This organization hasbecome the mouth piece against sexual violence against women withdisabilities in Korea. We work hard each day to improve the humanrights for women with disabilities.

The Magnitude of the Problem1. Actual Situations

This paper, for the most part, has been based on factual case studies donebetween 2001 and 2003 from the Seoul center.

a) Age of Victims Cases % of Total

10 6 2.8%11 -20 65 30.1%21 -39 86 39.8%31 -40 44 20.4%41 -above 15 6.9%

b. Types of Disability Cases % of TotalMentally challenged 136 63.0%Physical 23 10.6%Cerebral Palsy 15 7.0%Hearing 14 6.5%Insanity 11 5.1%Visual 7 3.2%Multiple 7 3.2%Developmental 3 1.4%

c. Types of Violence Cases % of TotalRape 192 88.9%Harassment 22 10.2%Others 2 .9%

d. Perpetrator Traits Cases % of Total

Persons with Disabilities in Korea: Sexual Violence

Acquaintances1 165 76.4%Strangers 51 23.6%

e. Inducements Cases % of TotalAcquaintance used 103 47.7%Use of force 90 41.7%Enticed by gifts 20 9.2%Pretext of marriage 3 1.4%

f. Where Cases Occur Cases % of TotalOther 107 49.5%Victim’s home 41 19.0%Motels 40 18.5%Perpetrator’s home 28 13.0%

g. Perpetrators Cases % of Total1 person 182 84.3%2 persons 8 3.7%Three or greater 26 12.0%

h. Incident Frequency Cases % of Total1 time 32 14.8%2-10 times 50 23.2%1 - 5 years 108 50.0%More then 5 years 26 12.0%

2. Causes and Occurrence Characteristics of Sexual Violence

a. Prejudice and Contempt Against Women with DisabilitiesPrejudice and contempt against women with disabilities is prevalentin Korean society. Koreans have real disdain and are prejudice againstpeople with disabilities in general which tends to encourage potentialperpetrators to commit sexual crimes without feeling any guilt andthus they will repeat their behavior often.

b. Victims Seldom Report the Sexual Crime to Police

The number of victims who reported sexual violence to the policewas 92 cases from the 216 cases studied, or 42.6%. Since the crimeof rape constitutes 88.9% of the total number of sexual violence casesin our report victims need to be more proactive in protecting


themselves by understanding how and why it is necessary to report sexualcrimes to the police. In particular, crimes of sexual violence against mentallychallenged women are more likely to be unreported as mentioned above.Some victims even consider sexual violence as an expression of genuinelove.

It is not easy to collect the necessary evidence to convict sexualviolence offenders. Part of the problem is that most of women withdisabilities studied do not have access to medical centers due totransportation problems associated with their physical disabilities.

c. Timely Sex Education

Sex education and physical violence prevention programs have beennon-existent for women with disabilities. Accordingly, women withdisabilities who do not have any knowledge regarding sex and physicalviolence prevention are more prone to experience these types ofproblems and are for all intents, defenseless.

d. Women with Disabilities do not Deal Effectively with What hasHappened

Women with disabilities should be taught to tell people around themabout what has happened in their personal life that may not seemhealthy or normal. They should be instructed to seek help fromcounseling centers, medical centers and friends as soon after anincident occurs as possible so that the necessary evidence can becollected from their bodies and a timely, properly prepared police reportcan be filed. Most victims that we encountered had no idea that theyeven needed to see a doctor after experiencing an episode of physicalviolence perpetrated on them.

e. Legal Protection

Any charge of sexual violence by a woman with disability is difficultto prove. A big part of the problem is that police have not establishedclear guidelines while investigating sexual violence on women withdisabilities, they sometimes have difficulties communicating with thevictims, and the courts overly intimidate women with disabilities.

Women with disabilities feel the process of proving that a crimehad been committed in court is a severe emotional strain. It is critical

Persons with Disabilities in Korea: Sexual Violence 81

that special legal protection against sexual violence be considered for thisclass of victims.

Recommendations for Korean Society1. Women with Disabilities Should Strengthen their Human Rights

Prepare frequent prevention programs for women with disabilities. Womenwith disabilities should teach themselves what their rights are and how toavoid becoming victims. They should also be informed themselves aboutwhat to do if they become the victims of sexual violence. To empowerwomen with disabilities, it is necessary to have a strong women withdisabilities movement.

2. Provide Systematic Interventions

Give medical treatment, empower victims, help them escape from negativefeelings and images about themselves by restoring self-reliance and providelegal assistance while helping them adapt to Korean society. Develop anextensive network of community referrals and contact telephone numbersincluding crime counselors, trained volunteers and other communityresources that women with disabilities can contact to obtain personalassistance.

3. Improve Sex Education and Self-Protection Training

Prepare frequent sex education programs for women with disabilities.Teach them about the different sexually transmitted diseases and thatthey should have a truthful conversation with anyone that they arethinking of having sex with before they actually have sex. They beinformed of what to look for on a man’s body that will indicate thepresence of a sexually transmitted disease. Teach them to protectthemselves by asking the man to go to the doctor and be tested forany sexually transmitted diseases, if she is unsure about having sexualrelations with a man. Any man worth keeping will gladly go and betested to make the woman feel comfortable.

Show a woman what to do if she finds herself being attacked. Bylearning a few preventive mental and physical skills she may be ableto fend off the attacker and feel better about herself and her ability tolive in Korean society.


Recommendations for Other Societies1. Conduct Scientific Studies

Conduct scientific studies to determine the actual conditions that womenwith disabilities are actually living under to determine how isolated fromsociety they really have become. Develop solidarity with other domesticand international organizations for women with disabilities, includingmainstream women’s movements.

2. Improve the Legal System

Improve the legal system to prevent the infringement of the human rightsfor women with disabilities

3. Create A Network

Provide the means that support the development and maintain of anextensive network that allows women with disabilities to helpthemselves before they become a victim.

Ms. A Case StudyType of disability........ mentally challenged

Age ............................ 15 years old

Occupation :............... Student2

Family demographics : Father was an alcoholic

Mother was mentally challenged

Economic situation: ...... Under government support

SituationWhenever Ms. A saw her church leaders she kept asking them if theyever made love. Finally, one of the teachers took the time to talk withher about making love and learned that several men had raped herrepeatedly over a long period of time. There turned out to be 8suspicious men but only 4 were arrested after the ensuing policeinvestigation.

Perpetrator CharacteristicsThe first perpetrator was a 52-year-old man who denied everything. Heclaimed he never knew the victim and would defend himself all the way to

Persons with Disabilities in Korea: Sexual Violence 83

the Korean Supreme Court, if necessary.

The second perpetrator was a 54-year-old man that was a close friendof the victim’s father. He was threatening Ms. A with death, if she evertold anyone about the sexual encounters that were taking place with theperpetrators. She was naturally very afraid of this perpetrator. Thisperpetrator also defended himself all the way to the Korean SupremeCourt.

The third perpetrator was a 28-year-old man with speech impedimentswho admitted his poor behavior to the police. Since he was very poor andcould not afford to hire an attorney the government assigned an attorneyto defend him.

The fourth perpetrator was an 18-year-old man who was mentallychallenged.

1. Case Results Overview

Type of crimes.......................................... Rape and

harassment

Victim’s age during the crimes.................. 2 - 15

Number of perpetrators............................ 4 charged

Probably more

Years that the crimes were committed 1996 - 2000

Crime locations...................................... Mostly at the

home of the

perpetrators

The Legal ProcessOur organization had solidarity with other women’s organizations whenwe began to help Ms. A find justice. We sent 21 petition letters, made 3statements to the news media, and accompanied Ms. A to court 3 timesand to the police station 2 times.

The first man was found innocent of the charges by the first courtbecause Ms. A was a poor witness in her own defense. The defendant’sattorney was skillful and Ms. A could not response in a reasonabletime to his questions.

The counseling center strongly protested the first court’s verdict


and appealed the decision to a second court and then finally the KoreanSupreme Court agreed to hear the case.

At the Korean Supreme Court the first man was convicted to threeyears in prison because Ms. A was able to speak on her own behalfand share the story of the crimes committed against her in the judge’schambers. The second man was sentenced to 3 years in prison. Atthe second court the third and fourth men were each sentenced to 2years and 6 months.

This was the first case of its type in Korea, which was broughtbefore the Korean Supreme Court charging perpetrators with sexualviolence against a woman with disabilities. It took 11 agonizing monthsbut we were finally able to prove the crime took place, case closed. ❐

Notes:1. Neighbors, relatives, service providers, teachers, co-worker, etc.

2. Special class in public school.

Ecumenical Disability Advocates Network (EDAN) 85

* Dr. Samuel Kabue belongs to the Presbyterian Church of East Africa and is theExecutive Secretary of Ecumenical Disability Advocates Network (EDAN) of WCC.

ECUMENICAL DISABILITY ADVOCATESNETWORK (EDAN)

Samuel Kabue*

IntroductionThe Ecumenical Disability Advocates Network (EDAN) is a WCCinitiative to address the concerns of persons with disabilities in theirrelationship not only with the church but also the general society. Itwas established after Harare Assembly on the realization that workswith persons with disabilities at the Council needed to be given a newform that would give continuity and visibility in the churches. It wasthe ten advisors with disabilities at the Assembly who came up withan idea of EDAN as an initiative that would place the work in thehands of persons with disabilities. WCC embraced the idea andestablished the Network as a programme within the Justice, Peaceand Creation team. The programme’s goal is to advocate for theinclusion, participation and active involvement of persons withdisabilities in spiritual, social, economic and structural life of the churchin particular and the society in general.

Establishment of EDAN is an expression of the recognition thatPersons with Disabilities have been historically marginalized, theirvoices unheard and their gifts and contribution ignored. It is a

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7


realization that if the church has to be what it is truly called to be,responding to and including persons with disabilities is not an optionto it but its defining characteristic. Putting this expression into effectcalls for a paradigm shift from ethos of charity to more empoweringtheology.

Administrative ArrangementsEDAN is a decentralized programme operating from Nairobi, Kenyawhere it is hosted by the All Africa Conference of Churches but retainingits international operation through volunteer Coordinators in all theeight Regions of WCC. Each of these coordinators work closely withthe Regional Conference of Churches and their work is to initiatenetworks that operate at local and regional levels. Each of thesenetworks endeavor to reach out to the churches and to build relationsthat lead to the achievement of EDAN and WCC objectives.

The 9th WCC Assembly in Porto Alegre, Brazil affirmed EDAN asa necessary ecumenical expression by identifying ITS work as one ofthe Council’s priority in the next seven years. During the restructuringthat followed the Assembly and the abolition of the Justice, Peaceand Creation team which to us was the most natural home for theProgramme, the work was placed within Programme 2 on Unity,Mission, Evangelism and Spirituality. In the first instance, my ownmindset which I did not hesitate to voice was that this was not theright placement as we should have either been placed in P3 or P4.The argument within me at the time was that in our advocacy workfor justice and inclusion, we had less to do with Mission andEvangelism as compared to the work in P3 and P4. Mission andEvangelism at the time was for me narrowly defined as principalproclamation. It is not until the preparation of my participation in theCWME meeting and the reading of the CWME By-laws and variousoperational document that I have come to realize how relevant EDANwork and indeed our objective is closely related to Mission in its broadmeaning. According to the CWME Preparatory Paper No. 1, Missionand Evangelism are thus defined:

a) “Mission” carries a holistic understanding: the proclamation andsharing of the good news of the gospel by word (kerygma), deed


(diakonia), prayer and worship (leiturgia) and the everyday witness of theChristian life (martyria); teaching as building up and strengthening people intheir relationship with God and each other; and healing as wholeness andreconciliation into koinonia — communion with God, communion withpeople, and communion with creation as a whole.b) “Evangelism”, while not excluding the different dimensions of mission,focuses on explicit and intentional voicing of the gospel, including theinvitation to personal conversion to a new life in Christ and to discipleship.

I cannot imagine anything that we are either doing or trying to do whichcannot be covered by this holistic definition. Moreover, the by-laws whichpredate the recent restructuring specifically underscore addressing “JustCommunity” as one of the mandates of CWME.

Focus of the Work in the Current Plan Cyclea. Introducing Disability discourse in Churches:

This takes the form of distribution and encouraging the study, reflectionand feedback on the document, “A Church for all and of All.” Thisdocument which was developed by EDAN jointly with Faith and Orderover a period of three years of consultations with persons withdisabilities, theologians, carerers and disability workers is currentlywhat we would refer to as the WCC policy on disability. It is informationand awareness raising as well as an advocacy document aimed atthe church and theologians as the key audience. Commending it tothe Churches in its session of August 2003, the Central Committeeintroduced it as an interim statement for the reason that it was adocument to be sent out to the churches for study, reflection, feedbackand action. It marked a point in the journey of persons with disabilitiesand the church as a WCC initiative through which interaction wouldbring about on-going discussion and hence greater understanding,sensitivity and therefore inclusion of persons with disabilities aspartakers in the mission of the Church. It was anticipated that throughstudy, reflection and feedback, the document would go through criticalanalysis by the churches, theologians and practitioners leading toimprovement. It was also felt that the concepts and thinking aboutdisability is not static and what may have been considered appropriateat the time of producing the document could change with time and


hence the reason for it to be termed as “Interim.” The document wasproduced in the four languages of WCC i.e. English, French, Spanishand German but has since then been translated into a number ofother languages such as Portuguese, Swedish and is in the process ofbeing translated into Arabic. So far, no feedback has indicated theneed for any change and the document still remains the authenticposition of WCC in respect to disability. The document elaborates onsix fundamental theological principles towards a truly inclusive churchfrom the point of view of persons with disabilities. The six are:Commonalities and differences, hermeneutics, imago dei, healing,giftedness and, a church of all and for all. We plan to continuesensitization and advocacy for translation into more languages, study,reflection and action on the document. To facilitate this, we are workingon a study guide to help the church and Christian communities withinand outside WCC family to interact further with the six theologicalprinciples.

b. Introducing Disability discourse in theological institutions:Realizing the deep rooted attitudes in the society and equally in thechurch, the Network from its inception identified the need to introducedisability discourse in theological institutions as a way of positivelyinfluencing the attitudes of potential ministers and church leaders intheir formation stage. At the beginning, the idea was to give talks tofinal year students but working with the WCC Ecumenical TheologicalEducation Department, this idea was further developed to introducingdisability studies course either as separate elective but examinablecourse or as an integrated course within other theological disciplinessuch as systematic theology, Liberation theology, Contextual theologyor even New testament studies. Although we were quite apprehensiveas to how this idea would be taken, our approach to target deans ofstudies in select institutions as the nuclear for developing further theidea was very successful. Together with these deans of studies fromdifferent regions of WCC, we were able to come up with a draftcurriculum which was flexible enough for adaptations in differentsettings. Saint Paul’s United Theological College in Limuru Kenya, apremier institution in the region and the one that hosted the firstinternational Consultation for the Deans of studies took lead in


introducing the curriculum and this model has been taken up in Asia,Caribbean, Latin America and more recently the Pacific. StockholmSchool of Theology in Sweden tried to introduce the course but forreasons we do not understand, no students enrolled. This was verymuch unlike Saint Paul’s United Theological College where nearly allthe final year student numbering about 70 enrolled and completedthe course last year. Our challenge and therefore is how to developteaching materials, to train potential lecturers and to sustain facultiesinterests as we continue to interest new institutions.

c. International human rights work:Working with the WCC UN office and the Kenya Government whichaccommodated us as part of the official state delegates, we participatedin the UN Ad Hoc Committee that worked on the InternationalConvention on the rights of persons with disabilities over a period offour years of intensive lobbying and negotiation. This draft wasadopted by the UN General Assembly on 13th December 2006 as thefirst human rights convention in the 21st Century and the very firstone to specifically address the human rights of the 650,000,000persons with disabilities world over. The instrument has elicited a lotof interest among UN member states as indicated by the enthusiasmto sign in to it. It was signed by 82 member states during the very firstday it was opened for signing on 30th March this year (2007). Althoughthe enthusiasm shown on this instrument by state parties is mostcommended and certainly unprecedented, signing of a convention isonly an indication of the willingness to adhere to its provisions pendingthe next stage which is ratification and domestication as nationallaws by individual states after which its provisions can be put intoforce. It will be necessary to sustain the enthusiasm to move to thenext stages of implementation through awareness, lobbying andadvocacy. EDAN plans to spend its resources and time by joiningwith other disability organizations and other interested stakeholdersin this campaign and to call on the support of National and regionalecumenical organizations as well as churches to support this initiative.Alongside with the work on the new convention, we will seek to workwith others to influence inclusive legislations and policies at variouslevels of Governance.


d. Working with Churches, National and Regional ecumenicalorganizations and development agents in the field of social concerns:As already pointed out, EDAN principally exists to advocate andinfluence inclusion, participation and active involvement of personswith disabilities in all aspects of the church and society’s life. We donot believe in setting up special projects for persons with disabilitiesunless these are short term projects to prepare people for integration.We exist to advocate and influence integration in all humandevelopment initiatives. Although the church and its developmentagents are our first targets, we also seek to work with other agents inraising questions on the involvement in such programmes as peacebuilding, poverty alleviation, HIV and AIDS interventions, governanceissues, etc. We seek both actual visibility as a reminder of our existenceas well as active involvement in such programmes. Some of ourstrategies in this are to make solidarity visits, participate in Assembliesand to make contacts with policy makers and programmeimplementers. We consider this as part of our on-going work andplan accordingly for it.

e. Networking:Networking is for us both a strategy to achieve our objective as wellas a programmatic approach to our accomplishment. We networkboth internally within WCC and externally with other agents involvedin similar work. In the context of very limited resources, we havebenefited a lot from collaboration and joint activities with such otherprojects of WCC as the AGAPE Process, Decade to OvercomeViolence, Health and Healing, Ecumenical Theological Education,Faith and Order, the scholarships office, youth, women and to a verygreat extent the Regional Desks. Many of our achievements have beenfinanced through this process of collaboration and networking andwe plan to continue with this approach which has also been largelyresponsible for the visibility of EDAN in the wider WCC family. Externalnetworking has been more useful in sharing of knowledge andunderstanding of our external environment and thus enriching ourexperiences. Secular disability organizations, governmental and non-governmental organizations have been our target in this respect. We


plan to continue this relationship as long as it enriches our experiencewithout compromising the basic Christian foundation of our work.

f. Capacity Building:Our volunteer Regional Coordinators who are all persons withdisabilities are generally quite experienced people, majority of thembeing ordained ministers with very good grasps of our workingstrategies which they have taken part in developing. However, mostof the other people they work with in building up and strengtheningour regional and local networks are not thus endowed. They need tohave their spirits lifted up, their awareness level raised, their ecumenicalformation developed and their advocacy skills sharpened. It has notbeen possible to specifically organize regular sessions to do so butrealizing this as a need, we have tried to make up by ensuring capacityenhancement is built into all the other activities in which we have theopportunity to meet together whether organized by ourselves or jointlywith other partners and collaborators. Examples of such opportunitieshave been our joint activities with the AGAPE process, DOV andETE. We have also done what we could to give them opportunities toparticipate in ecumenical gatherings such as the 9th WCC GeneralAssembly, regional Ecumenical assemblies and the regional meetingsorganized by WCC regional Desks where that has been possible. Wewill continue to use such opportunities alongside other EDANspecifically organized programmatic meetings.

g. Maintaining fellowship:EDAN is a network of people who are expected to make impact intheir church and societies in accordance with our objectives onvoluntary terms and yet, a lot of them are isolated, dis-empoweredand often discouraged by prevailing attitude of being seen in terms ofcharity and as people who have nothing to offer. Sharing experienceis a major motivation for this work. We do this in several ways. Firstand foremost, we do it through our quarterly publication “EDANNewsletter” which is a twenty-four page document which, besidesbeing a means of fellowship is also an awareness raising, advocacyand information dissemination medium. We publish such articlesrelated to our activities, church initiatives, initiatives of other disability


organizations, international disability politics, new technologies relatingto persons with disabilities and other stories of interest in the disabilityfield. The newsletter is a vital aspect of our programme work and it isamong others distributed to other stakeholders, members of theCommission in which we operate, members of the Central Committee,regional ecumenical organizations, Councils of churches as well assome of the member churches. There has been a great need to widenour circulation which stands at 1,000 copies per issue and only inEnglish but financial resources have so far not allowed us to do so.Constant request have been made for us to publish in French andSpanish but we have not been able to do it.

The other means of our fellowship have been regular emailcommunications, meetings which include a Reference Group, GlobalNetwork Coordinators meeting which takes place once every two yearsand other meetings which may be organized around other events suchas Regional ecumenical assemblies. We also have a website which ismanaged from the Ecumenical Center, Geneva.

ChallengesThe greatest challenge to this work is the shortage of financial resourcesin comparison with the needs and expectations from both our Networkmembers and churches. Working with regional and local volunteersthat we are unable to provide resources to enable continuedcommunication has not been easy especially where such volunteersare not part of structures that have interest in this work. Our greatestsuccess has been recorded where our coordinators have cooperationwith either Regional ecumenical structures or churches that have beenwilling to provide some infrastructure support. This is mainly becausethe level of resource allocation from WCC is certainly far from beingadequate. It is basically just enough to meet salaries andadministration. We have had to separately fund raise for theprogramme. Fortunately, operating from Nairobi gives us a measureof autonomy to raise funds bi-laterally provided that the fund raisingdepartment is aware of it and that this does not eat into what wouldotherwise have come to WCC. One of our main supporters is Breadfor the World who have entered into a bi-lateral agreement to directlyfund some aspects of our programme work during this plan cycle.


Other partners who have given us funds for specific activities from timeto time include LWF, United Church of Canada and ICCO of Netherlands.We have also been able to accomplish many activities throughcollaboration and networking with other WCC programmes, some ofwhich consistently provided funding for specific activities. A case in pointhere is ETE who have all through supported our work with theologicalinstitutions. The previous Coordinator for JPC, Aruna Gnanadasonunder whom we worked was very encouraging and supportive of ourfund raising effort and we trust that this will be the case in our newhome, the P2. We also trust that being in P2 will also bring us in contactwith new partners who will understand our work and support theprogramme,


* Dr. Elly Macha is the Executive Director of African Union of Blind (AFUB), Nairobi,Kenya.

DISABILITY AND PUBLIC ISSUES:HEALTH, POVERTY, EDUCATION, GENDER

AND UNEMPLOYMENT

Elly Macha*

IntroductionDisability is a result of consequences of barriers external to theindividual, making it a social and political issue, influencing theproblems disabled people face squarely within society’s perceptionsand settings. This includes among other things, failure to provideappropriate social services and articulate different needs of disabledpeople. That is to say, society imposes restrictions which impedeaccess of disabled people to many social provisions. Such restrictionsare further intensified by prejudice at the individual level anddiscrimination at the institutional level.

The combination of social and political exclusion is therefore theroot cause of forces that undermine access of disabled people to publicservices throughout the world with its consequences being more severeto disabled people in developing countries. Such public services includebut not limited to: Health, Education, Gender, employment.

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Disability and Public Issues 95

This paper contextualizes the impact of the exclusion of disabledpeople from Education and its impact on employment, poverty, healthand gender and concludes by some suggestions for way forward.Because of the obstacles they face, disabled people are not able tofully or adequately access educational opportunities and inconsequence some of the views about impairment held by membersof their communities are confirmed, through a kind of self fulfillingprophesy. Thus they seem to be dependent, incapable, etc.

The paper gives a general discussion of affairs of the insights ofissues bearing in mind that despite differences in socio economicbackground within and between countries, constraints encounteredby disabled people worldwide are more or less the same, of coursewith a varying degree. There is no country in this world wherebydisabled people are enjoying full inclusion and equal opportunity inthe society. The paper is more reflective of the circumstances prevalentin developing countries where there are either inadequate or no socialsecurity systems at all to guarantee free/subsidized access of disabledpeople to public or social services.

Education as a Key to Human SuccessAs .a point of departure, I argue that education is one of the importanttools by which people achieve meaning and fulfilling life. It is a processby which one’s overall personality is enhanced. Freire (1993) inparticular argues that the ultimate purpose of education must be thedevelopment of human beings, the realization and unfolding of people’screative potential. As such, education is a humanizing process. Humanendeavours are geared towards achieving education as one of themeans for realising development. Byrne (1987:27) comments that theprimary aim of all educational efforts should be to help individualsachieve the highest level of attainment of which they are capable.

In this context, it can be argued that education is a means bywhich people acquire knowledge and skills that enhance theiremployability in gainful and productive activities. Also it is consideredas the means by which individuals increase their life opportunities,hence their ability to live independently. It is widely accepted thateven a minimal level of education contributes to people’s well being,


improved quality of life, better health, increased opportunities foremployment, smaller families, lower infant mortality and so on(Katulushi, 2000). Moreover, education contributes to people’sunderstanding of their rights and obligations as citizens. According toUSAID (1999) “During the 1990s the nations of the world formallyrecognised that no country had emerged from third world status withouteducating its citizens.”

Despite these obvious benefits to human beings, literature showsthat disabled people are not getting the same opportunities to pursuean education as their non disabled counterparts. (Cotton, 1995;Gorgendiere,1995; Sibanda, 1995). According to Auckhust, (2000),these inequalities are caused, among others, by poverty of familiesand distance to schools. Other factors include inappropriatetechnology, physical barriers, exclusive education policies andprograms, poor school infrastructures, over-protection, etc. More orso the inequalities are the result of stereotype about impairment whichcreates a sense of negative attitude about the potentials of disabledpeople and the benefits the society can get for investing in the educationfor them.

It is inevitable that an inaccessible and inadequate educationalsystem results in damaging impacts. Below are some of these effects:

Impact of lack of Education on the lives of Disabled PeopleUnemploymentUnemployment is a critical characteristic and an immediate effect oflack of education among disabled people. As a requirement to thelabour market competition, to be hired for wage employment isdetermined among other things by knowledge and skills which oneacquires through education. Relatively, engagement in informal/productive activities or self help income initiatives requires competenceand relevant skills to the nature of Enterprise one would like to engagein.

The discussions from the preceding section depicted clearly thatavenues for disabled people to advance in education are quite narrow.The combination of this situation with Stereotypes play a significantrole in determining whether a disabled person is deemed acceptable


or not, and stereotypes regarding this group are widespread. Disabledpeople are frequently stereotyped as dependent, helpless or “unfit”and, therefore, as less productive. The two factors save to underminethe likelihood and chances of disabled people to gain an employmentor engage in productive activities under informal arrangements. Manyscholars have confirmed this position. For example, Wimile (1998)comments that “lack of education, vocational skills and stereotypicalattitudes towards disabled people seriously undermine theiremployability particularly in wage employment. Hence, subjecting themto unemployability pushing them to the marginal point of abjectpoverty.”

PovertyUnemployment contribute to the high incidence of poverty amongdisabled people. Recent World Bank estimates suggest on a broaderscale that disabled people may account for as many as one in five ofthe world’s poorest people. Disability limits access to education andemployment and leads to economic and social exclusion. Poor disabledpeople are caught in a vicious cycle of poverty (DFID, 2000).

The connections between poverty and disability are complex.Disability is both the reason for and the consequence of poverty.Persons with impairments often lack adequate schooling and accessto gainful employment. They have no social protection and areexcluded from social processes, which increases their risk of fallinginto poverty. On the other hand, poor people are more likely to beaffected by impairment since they are often unable to feed themselvesand their families properly, have to pay for treatment in the event ofillness and protect themselves against social risks or natural disasters.

Moreover, there are a number of diseases that lead to avoidableimpairment if left untreated. Seventy-five percent of all global blindnessfor example could be avoided by prevention or treatment. (Vision2020, 2006). Some 10% of blindness worldwide is caused by treatableeye infections (such as trachoma and onchocerciasis, or riverblindness). Ninety percent of avoidable blindness occurs in developingcountries. (Vision 2020,2006). When disease leads to long-termimpairment, the risk of impoverishment rises, with the attendant risk


of permanent poverty. Conversely, poverty is the crucial factor thatimpedes appropriate access to preventive and curative health careand rehabilitation services. WHO presumes that currently, only 1-2%of people with impairments in developing countries have access toappropriate medical care and rehabilitation.

In developing countries, according to WHO estimates, one personin ten living in poverty - and according to World Bank data, one personin five living in absolute poverty - is also affected by impairments.Although the living conditions of poor people with and withoutimpairments are comparable, disabilities additionally restrict theopportunity to participate in social and professional life. Women areespecially disadvantaged in many contexts; women with impairmentsoften face multiple disadvantages when discrimination and exclusionbased on gender as well as impairment exacerbate one another.

Commenting on the impact of poverty on people with impairments,Ghai, (2001:29) says:

Poverty de-individualises, and alienates those affected from themainstream of society. Marked by feelings of helplessness andhopelessness, poverty places limitations on the person, in termsof the personal and environmental resources to improve the qualityof his or her life. As the most vulnerable and least vocal membersof any society, poor disabled people are often not even perceived.While the unparalleled economic growth of the 21st century iscelebrated, the issues facing disabled people living in the remotevillages, urban slums and tribal belts... escapes notice.

One of the devastating impacts of poverty is economic dependency.Economic dependency is a typical characteristic of absolute poverty.It occurs when an individual fails to raise income necessary for self-support. Many disabled people especially in developing countries failto raise income for self support with some consequences onunaffordability of basic needs like health, food, clothing, shelter andeducation.Inaccessible Health Care SystemInaccessible Health Care system by disabled people is mainly attributedby poverty. Disabled people from poor families lack accessibility tohealth care but at the same time frequently suffer poor health. “Family


members often become ill, and some of the diseases are potentiallydisabling” (Elwan, 1999:21). The problem of accessing health care isintensified by the ongoing structural adjustment programmes wherebyuser subsidies and policies that guaranteed free medical services havebeen abandoned and replaced with user charges. Every poor personin many developing countries is swallowing the bitter pill of structuraladjustment in respect of health, but disabled people, particularly inthe rural areas, are worst affected. This is more profound especiallyfor the poor and unemployed disabled people everywhere indeveloping countries. Many of these disabled people have no savingswith which to meet user health charges for themselves and theirchildren. The outcomes are either partial or no medical services atall. A large percent of disabled people in developing countries areexperiencing difficulties in accessing medical care services of one kindor another.

Generally, medical services are very costly. For example, researchin Tanzania suggests that “medical care for a simple case of malariain low cost private hospitals and pharmacies consumes as much ashalf the monthly wage, and malaria is endemic among children,women and men (TGNP, 1993:46). Such costs are unaffordable forany person who earns nothing. The unaffordability of health servicessubjects disabled people to ill health reducing their productive capacity;hence contributing to vicious cycle of poverty, each being a courseand effect of the other. The outcomes of poverty seem to hardest hitdisabled women than their men counterparts due to aspect implicatedin gender division.GenderStereotypical attitudes have pushed disabled women to the extrememargins of society. Most of the problems faced by women in generalhave greater impact on the lives of disabled women. Baylies (2002:1)has argued that “the intersection of impairment and gender involvesthe intersection of notions about gender roles and expectations (andpower relations or inequitable authority and control between menand women) and notions about impairment.” Dialectically there isan association between the social forces that construct disability andthose which construct gender. The cultural and social construction of


gender has led to segregation of women in the division of labour so thatthe women’s roles are seen insignificant; and women’s work is often notaccorded its full worth. The same cultural and social constructs intensifydiscrimination of disabled women with regard to expectations ofnurturance and participation in socio- economic, political and culturalspheres.

According to Asch and Fine (1997: 241):The income earning opportunities of women with disabilities areseverely constrained. So, too, are their opportunities to be nurturedand to nurture, to be lovers and be loved, to be mothers if theydesire? Women with impairments are less likely than non-disabledwomen or disabled men to fulfill roles customarily reserved fortheir respective sexes.

A disabled woman is thus often regarded as a useless anddisempowered creature whose contribution to reproduction andproduction is totally invisible. Rather than performing a nurturing role,she needs herself to be cared for. The meanings attributed to impairedbodies of women by cultural representation have adverseconsequences for her dignity as a valuable member of society.

Socialization of young people overtly or covertly perpetuatesgender inequality and discrimination of disabled women. Socializationis the process by which the youngest members of a community are“made social” - trained to live in the world of adults and introducedto that world’s accumulated knowledge and experience. Socializationis necessarily a selective process, sorting out from all of the group’slived experience only what seems essential to life. Within that package,it also separates out what is or is not relevant to sets of individuals -whether they are boys or girls, disabled or not, and the nature of theirroles in a particular community (Mbunda, 1991). The low status ofdisabled women in the society is affirmed by socialization processesaffecting the ways in which the society treats them. As a result, non-disabled feminists and disabled men who dominate the disabledpeople’s movement have been strangers to the concerns of disabledwomen. Morris (1996: 1) comments that “our encounters with bothgroups have often made us feel powerless for we have either beentreated as invisible or our experiences have been defined for us.” The


invisibility of disabled women in society has led to the severe discriminationin all spheres of their lives. According to Stace (1987:302), “if, in addition,disabled women are illiterate, unskilled and poor, these disadvantagesmay well lead to a deprivation of human rights.” Eade and Williams(1995) have put the point clearly: “just as girls are discriminated againstin terms of health and educational opportunity, so it is not always seenas a priority to ensure that disabled girls receive adequate treatment fortheir condition, especially if this might entail economic hardship for therest of the household.” Disabled girls/women are more likely to be decreedto be ‘useless’ than disabled boys/men. Macha (2002) argues that thereis a tendency for levels of discrimination by families, societies, employers,governments institutions and agencies to be greater for disabled womenthan for disabled men. This has led to the conclusion by Morris (1993)that: non-disabled people’s behaviour towards disabled women is a socialproblem: “it is a social problem because it is an expression of prejudice.Such expressions of prejudice take place within personal relationshipsas well as through social economic and political institutions.”

ConclusionFrom the discussions of this paper it follows that, the fundamentalquestion is opportunity to education as means and ends for selfsustenance and independence. It is a liberating tool upon which selfemancipation and advocacy is developed. Education is a key tosuccess as it opens many windows of opportunities through whichone can excel and advance in corridor of powers and mastery ofdestiny. The only way which can guarantee access of disabled peopleto education with a gender equality is to ensure that all attitudinal,social and physical barriers are removed. As such, this requires apolitical will and commitment to regarding disability as a human rightand developmental issue.

In addition, the UN Millennium Declaration and the MillenniumDevelopment Goals (MDGs) form the framework for internationaldevelopment, whose fundamental principles are global sustainabledevelopment and partnerships for cooperation. Poverty reduction isthe overarching task and central objective. The interests of personswith impairments are implicitly included in the MDGs. Basic education


for all cannot be achieved as long as disabled children are excluded.Women are often doubly disadvantaged due to their gender and theirI’mpairments, and are particularly exposed to abuse and violence.Thus, it has meanwhile been realized that the goals cannot be achievedwithout considering the needs of disabled people and promoting theirrights. We now have an international treaty on the protection andpromotion of dignity and rights of disabled people. Let us make thebest use of this tool.

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Ahead. Oxford University Press, Oxford.World Bank, (2000). Draft Paper for Consultation: Engendering Development, Chapter

1. Gender is a Developmental Issue. World Bank, Washington D. C.Word Bank Country Report, (2001). Tanzania at The Turn Of The Century: From

Reforms to Sustained Growth and Poverty Reduction. The World Bank,Washington D.C.

Yeo, R. (2002). Chronic Poverty and Disability. ADD Research Centre. IDPM.


* Ms. Anjeline is a staff of EDAN-WCC. She is based in Nairobi, Kenya.

INTERNATIONAL OBLIGATIONSON DISABILITY CONCERNS

Anjeline Okola Charles*

1. IntroductionI will start this paper by quoting a research that shows that globally,human rights abuses remain a daily reality for persons with disabilitiesaround the world. While there is currently no standardized datacollection on these incidents anecdotal evidence abounds. For example,as of October 1 2003 Disability Awareness in Action’s databasecontained 2,077 self-reported incidences of various types of humanrights abuse of persons with disabilities.1 Other sources have provideda series of specific examples, such as the ones cited in this brief listing.2

The Constitutional Court in Thailand recently ruled 8 to 3 touphold the ban on people with disabilities becoming judicialofficials. One of the ruling judges stated that the judiciaryreserved the right to recruit individuals with “optimumpotential” and that “prevalent cultural values” placingpreference on able-bodied people also was a factor in thedecision.In Hungary, people with psychiatric disabilities are notprotected under the anti-discrimination law (because they are

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International Obligations on Disability Concerns 109

considered “ill” and not disabled). They can be declared“mentally incompetent” and have their identity papers takenaway. When this happens,they cannot even take a book outof a public library.In the US, a local politician declared “accessible” a publicbuilding that required wheelchair users to use a back entranceto enter the building, and to be escorted through non-publicareas by employees and use a service elevator to access higherfloors. It was argued that the aesthetics of the building wouldbe disturbed by the addition of ramps and otheraccommodations.In Honduras, there is a law that prohibits teachers withdisabilities from practicing their profession.People in institutions in Mexico, Hungary, Armenia, andKosovo are commonly found lying naked in filthy conditions,often covered in their own faces. In these institutions, peopleare regularly strapped to benches, beds, or wheelchairs dueto the lack of staff.Aversive behavior modification procedures are used againstpeople with mental disabilities in many institutions across theUnited States. This includes the use of electric shock, restraints,isolation, white noise, slapping, pinching, and putting hotpepper in the mouth. People with psychiatric disabilities areoften subject to forced drugging.In Germany, a court awarded damages to plaintiffs who sueda hotel because they felt that their holiday had been ruined bythe experience of sharing the hotel with disabled guests.Disabled travelers in Germany have since experienceddifficulties booking hotels.

Therefore the subject of the rights of persons with disabilities from ahuman rights perspective, which recognizes that persons withdisabilities are entitled to enjoy the full range of internationallyguaranteed rights and freedoms and to do so without discriminationon the ground of disability is long overdue. When one adopts thisapproach against the background of a social model of disability an


insistence that the International community take positive measures toensure that in reality persons with disabilities are in a position toexercise those rights - sometimes described as equalization ofopportunities. The general obligation of the International Communityis to take such steps as are needed to enable the exercise in practiceof guaranteed rights by any group in society. Adoption of internationalstandards dealing specifically with the human rights of persons withdisabilities can be seen as part of the process of giving more detailedcontent to the general human rights standards in order to ensure theirenjoyment in practice by all groups in society3.

There are benefits in a two-pronged strategy: insisting on the fullmeasure of general human rights guarantees in the case of personswith disabilities, as well as developing specific instruments that refineand give detailed contextual content to those general guarantees.

2. The Role of International ObligationsDiscrimination against persons with disabilities takes various forms,ranging from invidious discrimination, such as the denial ofeducational opportunities, to more subtle forms of discrimination, suchas segregation and isolation because of the imposition of physicaland social barriers. Effects of disability-based discrimination havebeen particularly severe in fields such as education, employment,housing, transport, cultural life and access to public places and services.This may result from distinction, exclusion, restriction or preferenceon the basis of disablement, which impairs the recognition, enjoymentor exercise of the rights of persons with disabilities.

There is a tendency of persons with disabilities often beingaddressed in terms of rehabilitation and social services and thereforea need exists for more comprehensive legislation to ensure the rightsof disabled persons in all aspects - political, civil, economic, socialand ultural rights - on an equal basis with persons without disabilities.Appropriate measures are required to address existing discriminationto promote thereby opportunities for persons with disabilities toparticipate on the basis of equality in social life and development.

International obligations concerning disability are useful for settingcommon standards for disability legislation. International law in


promoting the rights of persons with disabilities is recognized by theinternational community though these standards also need to beappropriately reflected in policies and programmes that reach personswith disabilities and can effect positive changes in their lives.

3. International Instruments that are Non-BindingThese are instruments such as declarations, resolutions, principles,guidelines and rules which are not technically legally binding but areuseful in interpreting international standards and implementing themin national legislation. They express generally-accepted principles andrepresent a moral and political commitment by States. They also canbe used as guidelines for States in enacting legislation and formulatingpolicies concerning persons with disabilities.

General policy instruments, such as the outcome documents ofworld summits and conferences, are applicable to persons withdisabilities, Several disability-specific non-binding internationalinstruments have been adopted at the international level. A GeneralComment on persons with disabilities has been given by the Committeeon Economic, Social and Cultural Rights. General Comments areauthoritative statements of the Committee of its understanding of rightsenshrined in the International Covenant on Economic, Social andCultural Rights. General Comments, adopted by most human rightstreaty bodies, can be used to guide States in the implementation ofinternational human rights norms, and to measure the level ofcompliance of States Parties with regard to the specific rights containedin human rights conventions.3.1 DECLARATION ON THE RIGHTS OF MENTALLY RETARDED PERSONS

PROCLAIMED BY GENERAL ASSEMBLY RESOLUTION 2856 (XXVI) OF 20DECEMBER 1971

This declaration highlighted the fact that, the mentally retarded personhas same rights as other human beings. Other rights included in thisdeclaration are:

1. Right to proper medical care and physical therapy;2. Right to economic security and to a decent standard of living.3. Right to live with his own family or with foster parents and


participate in different forms of community life.4. Right to a qualified guardian when this is required to protect his

personal well-being and interests;5. Right to protection from exploitation, abuse and degrading

treatment.6. Whenever mentally retarded persons are unable, because of

the severity of their handicap, to exercise all their rights in ameaningful way or it should become necessary to restrict ordeny some or all of these rights, the procedure used for thatrestriction or denial of rights must contain proper legalsafeguards against every form of abuse.

3.2 DECLARATION ON THE RIGHTS OF DISABLED PERSONS PROCLAIMEDBY GENERAL ASSEMBLY RESOLUTION 3447 (XXX) OF 9 DECEMBER 1975

This Declaration on the Rights of Disabled Persons called for nationaland international action to ensure that it will be used as a commonbasis and frame of reference for the protection of these rights. In thisdeclaration, the term disabled person was defined for the first time asany person unable to ensure by himself or herself, wholly or partly, thenecessities of a normal individual and/or social life, as a result ofdeficiency, either congenital or not, in his or her physical or mentalcapabilities.The rights mentioned in this declaration are:

1. Right to respect for their human dignity;2. Right to the same civil and political rights as other human

beings;3. Entitled to the measures designed to enable them to become

as self-reliant as possible;4. Right to medical, psychological and functional treatment,

including prosthetic and orthopedic appliances, to medicaland social rehabilitation, education, vocational training andrehabilitation, aid, counseling, placement services and otherservices which will enable them to develop their capabilitiesand skills to the maximum and will hasten the processes oftheir social integration or reintegration.


5. Right to economic and social security and to a decent level ofliving.

6. Disabled persons are entitled to have their special needs takeninto consideration at all stages of economic and socialplanning.

7. Disabled persons have the right to live with their families orwith foster parents and to participate in all social, creative orrecreational activities.

8. Right to be protected against all exploitation, all regulationsand all treatment of a discriminatory, abusive or degradingnature.

9. Be able to avail themselves of qualified legal aid when suchaid proves indispensable for the protection of their personsand property.

10. Organizations of disabled persons may be usefully consultedin all matters regarding the rights of disabled persons.

11. Disabled persons, their families and communities shall be fullyinformed, by all appropriate means, of the rights contained inthis Declaration.

3.3 WORLD PROGRAMME OF ACTION CONCERNING DISABLED PERSONSADOPTED BY THE UNITED NATIONS GENERAL ASSEMBLY AT ITS 37THREGULAR SESSION ON 3 DECEMBER 1982, BY ITS RESOLUTION 37/52.1

This was a result of a major outcome of the International Year ofDisabled Persons which was adopted by the General Assembly inDecember 1982.

The World Programme of Action (WPA) was a global strategy toenhance disability prevention, rehabilitation and equalization ofopportunities, which pertains to full participation of persons withdisabilities in social life and national development. The WPA alsoemphasized the need to approach disability from a human rightsperspective. Its three chapters provided an analysis of principles,concepts and definitions relating to disabilities; an overview of theworld situation regarding persons with disabilities; and set outrecommendations for action at the national, regional and internationallevels.


“Equalization of opportunities” was a central theme of the WPAand its guiding philosophy for the achievement of full participation ofpersons with disabilities in all aspects of social and economic life. Animportant principle underlying this theme was that issues concerningpersons with disabilities should not be treated in isolation, but withinthe context of normal community services.3.4 TALLINN GUIDELINES FOR ACTION ON HUMAN RESOURCES -

DEVELOPMENT IN THE FIELD OF DISABILITY

These guidelines highlighted the fact that human resourcesdevelopment is a process centred on the human person that seeks torealize the full potential and capabilities of human beings. Throughhuman resources development, persons with disabilities are ableeffectively to exercise their rights of full citizenship. As full citizens,they have the same rights and responsibilities as other members ofsociety, including the right to life, as declared in international humanrights instruments. They also have the same choices as other citizensin the social, cultural, economic and political life of their communities.

Because persons with disabilities are agents of their own destinyrather than objects of care, Governments and organizations need toreflect this perception in their policies and programmes. This meansthat disabled persons, as individuals and as members of organizations,should be involved in the decision-making process as equal partners.The abilities of disabled persons and their families should bestrengthened through community-based supplementary servicesprovided by Governments and non-governmental organizations. Theseservices should promote self-determination and enable disabledpersons to participate in the development of society. Governmentsshould recognize and support the role of organizations of disabledpersons in enabling those persons to take charge of their own lives.3.5 PRINCIPLES FOR THE PROTECTION OF PERSONS WITH MENTAL ILLNESS

AND THE IMPROVEMENT OF MENTAL HEALTH CARE ADOPTED BYGENERAL ASSEMBLY RESOLUTION 46/119 OF 17 DECEMBER 1991

All persons have the right to the best available mental health care,which shall be part of the health and social care system. All personswith a mental illness, or who are being treated as such persons, shallbe treated with humanity and respect for the inherent dignity of the


human person. All persons with a mental illness, or who are being treatedas such persons, have the right to protection from economic, sexual andother forms of exploitation, physical or other abuse and degradingtreatment. There shall be no discrimination on the grounds of mentalillness.

Any decision that, by reason of his or her mental illness, a personlacks legal capacity, and any decision that, in consequence of suchincapacity, a personal representative shall be appointed, shall be madeonly after a fair hearing by an independent and impartial tribunalestablished by domestic law. The person whose capacity is at issueshall be entitled to be represented by a counsel.

Decisions regarding capacity and the need for a personalrepresentative shall be reviewed at reasonable intervals prescribed bydomestic law. The person whose capacity is at issue, his or herpersonal representative, if any, and any other interested person shallhave the right to appeal to a higher court against any such decision,

3.6 THE STANDARD RULES ON THE EQUALIZATION OF OPPORTUNITIES FORPERSONS WITH DISABILITIES ADOPTED BY THE UNITED NATIONSGENERAL ASSEMBLY, FORTY-EIGHTH SESSION, RESOLUTION 48/96,ANNEX, OF 20 DECEMBER 1993

The Standard Rules on the Equalization of Opportunities for Personswith Disabilities have been developed on the basis of the experiencegained during the United Nations Decade of Disabled Persons (1983-1992).

Although the Rules are not compulsory, they can becomeinternational customary rules when they are applied by a great numberof States with the intention of respecting a rule in international law.They imply a strong moral and political commitment on behalf ofStates to take action for the equalization of opportunities for personswith disabilities. Important principles for responsibility, action andcooperation are indicated. Areas of decisive importance for the qualityof life and for the achievement of full participation and equality arepointed out. The Rules offer an instrument for policy-making andaction to persons with disabilities and their organizations. Theyprovide a basis for technical and economic cooperation among States,


the United Nations and other international organizations.The purpose of the Rules is to ensure that girls, boys, women and

men with disabilities, as members of their societies, may exercise thesame rights and obligations as others. In all societies of the worldthere are still obstacles preventing persons with disabilities fromexercising their rights and freedoms and making it difficult for them toparticipate fully in the activities of their societies. It is the responsibilityof States to take appropriate action to remove such obstacles. Personswith disabilities and their organizations should play an active role aspartners in this process. The equalization of opportunities for personswith disabilities is an essential contribution in the general andworldwide effort to mobilize human resources. Special attention mayneed to be directed towards groups such as women, children, theelderly, the poor, migrant workers, persons with dual or multipledisabilities, indigenous people and ethnic minorities. In addition, thereare a large number of refugees with disabilities who have special needsrequiring attention.

The Standard Rules for the Equalization of Opportunities ofPersons with Disabilities provides for the appointment of a specialRapporteur to monitor the implementation of the Rules.

4. United Nations Specialized Agencies4.1. UNITED NATIONS EDUCATIONAL, SCIENTIFIC AND CULTURAL

ORGANIZATION (UNESCO)

Recognizing the universal right to education, UNESCO has launchedthe flagship goal which seeks to unite all Education for All (EFA)partners in their efforts to provide access to and promoting completionof quality education for every child, youth, and adult with a disability.Strategic Objectives are:

To combat discrimination and remove structural barriers tolearning and participation in education.To promote a broad concept of education, including essentiallife skills and life-long learning.To contribute to a focus on the needs of persons with disabilitieswhen resources and activities address the realisation of EFAgoals.


In order to reach this goal, the Flagship will have the full participationof persons with disabilities and families in the design of all Flagshipactivities, seek to ensure that all governmental entities, donors, and NGO’sendorse the universal right of education for all children, youth, and adultswith a disability and promote the right of every child and youth with adisability to express his/her view pertaining to his/her education and lifeskills as defined by Article 23.1 of the Convention on the Rights of theChild.

4.2. WORLD HEALTH ORGANISATION (WHO)

WHO has added in its family of International Classifications, InternationalClassification of Functioning, Disability and Health (ICF). WHO’s mandateincludes setting norms and standards, promoting the basic global valuesof health, equity and inclusion, and providing countries with tools andadvice to improve their health policies and the performance of theirhealth systems. ICF is based on the value of inclusion, and on a universalmodel of disability. It rejects the view that disability is a defining featureof a separate minority group of people.

ICF describes how people live with their health condition. ICF is aclassification of health and health related domains that describe bodyfunctions and structures, activities and participation. The domainsare classified from body, individual and societal perspectives. Sincean individual’s functioning and disability occurs in a context, ICFalso includes a list of environmental factors.

ICF is a truly global and universal tool. It was developed and refinedby means of a 10 year international process involving over 65

Member States, which lead to a broad-based consensus over theterminology and classification. Extensive field testing provided forcross-cultural comparability making the ICF a truly internationalstandard for functioning and disability classification.

Given the unanimous endorsement of 191 Member States of theICF during it’s first proved that there is a strong interest andparticipation. By adopting ICF as a basis for its policies and legalframework, countries therefore do more than taking up a new tool.They subscribe to an inclusive, equitable and humanistic view of


health. They accept the right of disabled to be a natural part of society.Countries will be able to monitor their policies and services to meettheir international responsibilities of the equalization of opportunitiesfor persons with disabilities.

WHO has already adopted ICF as the basis for its survey program.We encourage Member States to follow this example by making theirhealth information systems and survey programs consistent with ICF.

5. International Treaties that are Binding on States and CreateLegal Obligations to the States Parties

All international human rights instruments protect the human rightsof persons with disabilities, as they apply to all persons. This principleof universality is reinforced by the principles of equality and non-discrimination, which are included in human rights instruments.

International conventions protect the rights of persons withdisabilities specifically, or have provisions concerning persons withdisabilities. International human rights treaties are binding on StatesParties that have ratified the instruments. Some universal instruments,such as the Universal Declaration of Human Rights, and some specificprovisions, such as the principle of non-discrimination, have becomepart of customary international law and are considered binding on allStates, even those that have not ratified a human rights treaty thatembodies norms of customary law.

5.1. INTERNATIONAL LABOUR ORGANISATION, CONVENTION 159VOCATIONAL REHABILITATION AND EMPLOYMENT (DISABLED PERSONS)OF 1983

This convention calls on each Member shall, in accordance withnational conditions, practice and possibilities, formulate, implementand periodically review a national policy on vocational rehabilitationand employment of disabled persons, to ensure that appropriatevocational rehabilitation measures are made available to all categoriesof disabled persons, and at promoting employment opportunities fordisabled persons in the open labour market.

The convention also called for an action at the national level for


the development of vocational rehabilitation and employment servicesfor disabled persons by taking measures with a view to providing andevaluating vocational guidance, vocational training, placement,employment and other related services to enable disabled persons tosecure, retain and advance in employment; existing services forworkers generally shall, wherever possible and appropriate, be usedwith necessary adaptations. States parties have also been asked toensure the training and availability of rehabilitation counsellors andother suitably qualified staff responsible for the vocational guidance,vocational training, placement and employment of disabled persons.

5.2. CONVENTION ON THE RIGHTS OF THE CHILD ADOPTED AND OPENEDFOR SIGNATURE, RATIFICATION AND ACCESSION BY GENERAL ASSEMBLYRESOLUTION 44/25 OF 20 NOVEMBER 1989

In this convention, Article 23 makes specific mention of the rights ofpersons with disabilities. This articles calls on:

States Parties recognize that a mentally or physically disabled childshould enjoy a full and decent life, in conditions which ensure dignity,promote self-reliance and facilitate the child’s active participation inthe community; recognize the right of the disabled child to specialcare and shall encourage and ensure the extension, subject to availableresources, to the eligible child and those responsible for his or hercare, of assistance for which application is made and which isappropriate to the child’s condition and to the circumstances of theparents or others caring for the child. Recognizing the special needsof a disabled child, assistance extended on them shall be providedfree of charge, whenever possible, taking into account the financialresources of the parents or others caring for the child, and shall bedesigned to ensure that the disabled child has effective access to andreceives education, training, health care services, rehabilitationservices, preparation for employment and recreation opportunities ina manner conducive to the child’s achieving the fullest possible socialintegration and individual development, including his or her culturaland spiritual development


5.3. CONVENTION ON THE RIGHTS OF PERSONS WITHDISABILITIES

The Convention on the Rights of Persons with Disabilities was adoptedon 13 December 2006 during the sixty-first session of the GeneralAssembly by resolution A/RES/61/106. In accordance with its article42, the Convention and its Optional Protocol opened for signature byall States and by regional integration organizations at United NationsHeadquarters in New York on 30 March 2007. The opening beganwith a solemn ceremony in the United Nations General Assemblyhall.

The convention is to elaborate in detail the rights of persons withdisabilities and set out a code of implementation.”

Countries that join in the Convention engage themselves to developand carry out policies, laws and administrative measures for securingthe rights recognized in the Convention and abolish laws, regulations,customs and practices that constitute discrimination (Article 4).

As a change of perceptions is essential to improve the situation ofpersons with disabilities, ratifying countries are to combat stereotypesand prejudices and promote awareness of the capabilities of personswith disabilities (Article 8).

Countries are to guarantee that persons with disabilities enjoytheir inherent right to life on an equal basis with others (Article 10),ensure the equal rights and advancement of women and girls withdisabilities (Article 6) and protect children with disabilities (Article 7).

Children with disabilities shall have equal rights, shall not beseparated from their parents against their will, except when theauthorities determine that this is in the child’s best interests, and inno case shall be separated from their parents on the basis of a disabilityof either the child or the parents (Article 23).

Countries are to recognize that all persons are equal before thelaw, to prohibit discrimination on the basis of disability and guaranteeequal legal protection (Article 5).

Countries are to ensure the equal right to own and inherit property,to control financial affairs and to have equal access to bank loans,credit and mortgages (Article 12). They are to ensure access to justice


on an equal basis with others (Article 13), and make sure that personswith disabilities enjoy the right to liberty and security and are not deprivedof their liberty unlawfully or arbitrarily (Article 14).

Countries must protect the physical and mental integrity of personswith disabilities, just as for everyone else (Article 17), guarantee freedomfrom torture and from cruel, inhuman or degrading treatment orpunishment, and prohibit medical or scientific experiments withoutthe consent of the person concerned (Article 15).

Laws and administrative measures must guarantee freedom fromexploitation, violence and abuse. In case of abuse, States shall promotethe recovery, rehabilitation and reintegration of the victim andinvestigate the abuse (Article 16).

Persons with disabilities are not to be subjected to arbitrary orillegal interference with their privacy, family, home, correspondence orcommunication. The privacy of their personal, health and rehabilitationinformation is to be protected like that of others (Article 22).

On the fundamental issue of accessibility (Article 9), theConvention requires countries to identify and eliminate obstacles andbarriers and ensure that persons with disabilities can access theirenvironment, transportation, public facilities and services, andinformation and communications technologies.

Persons with disabilities must be able to live independently, to beincluded in the community, to choose where and with whom to liveand to have access to in-home, residential and community supportservices (Article 19). Personal mobility and independence are to befostered by facilitating affordable personal mobility, training in mobilityskills and access to mobility aids, devices, assistive technologies andlive assistance (Article 20).

Countries recognize the right to an adequate standard of livingand social protection; this includes public housing, services andassistance for disability-related needs, as well as assistance withdisability-related expenses in case of poverty (Article 28).

Countries are to promote access to information by providinginformation intended for the general public in accessible formats andtechnologies, by facilitating the use of Braille, sign language and other


forms of communication and by encouraging the media and Internetproviders to make on-line information available in accessible formats(Article 21).

Discrimination relating to marriage, family and personal relationsshall be eliminated. Persons with disabilities shall have the equalopportunity to experience parenthood, to marry and to found a family,to decide on the number and spacing of children, to have access toreproductive and family planning education and means, and to enjoyequal rights and responsibilities regarding guardianship, wardship,trusteeship and adoption of children (Article 23).

States are to ensure equal access to primary and secondaryeducation, vocational training, adult education and lifelong learning.Education is to employ the appropriate materials, techniques andforms of communication. Pupils with support needs are to receivesupport measures, and pupils who are blind, deaf and deaf-blind areto receive their education in the most appropriate modes ofcommunication from teachers who are fluent in sign language andBraille. Education of persons with disabilities must foster theirparticipation in society, their sense of dignity and self worth and thedevelopment of their personality, abilities and creativity (Article 24).

Persons with disabilities have the right to the highest attainablestandard of health without discrimination on the basis of disability.They are to receive the same range, quality and standard of free oraffordable health services as provided other persons, receive thosehealth services needed because of their disabilities, and not to bediscriminated against in the provision of health insurance (Article 25).

To enable persons with disabilities to attain maximumindependence and ability, countries are to provide comprehensivehabilitation and rehabilitation services in the areas of health,employment and education (Article 26).

Persons with disabilities have equal rights to work and gain aliving. Countries are to prohibit discrimination in job-related matters,promote self-employment, entrepreneurship and starting one’s ownbusiness, employ persons with disabilities in the public sector, promotetheir employment in the private sector, and ensure that they are


provided with reasonable accommodation at work (Article 27).Countries are to ensure equal participation in political and public

life, including the right to vote, to stand for elections and to hold office(Article 29).

Countries are to promote participation in cultural life, recreation,leisure and sport by ensuring provision of television programmes, films,theatre and cultural material in accessible formats, by making theatres,museums, cinemas and libraries accessible, and by guaranteeing thatpersons with disabilities have the opportunity to develop and utilizetheir creative potential not only for their own benefit, but also for theenrichment of society. Countries are to ensure their participation inmainstream and disability-specific sports (Article 30).

Countries are to provide development assistance in efforts bydeveloping countries to put into practice the Convention (Article 32).

To ensure implementation and monitoring of the Convention,countries are to designate a focal point in the government and create anational mechanism to promote and monitor implementation (Article 33).

A Committee on the Rights of Persons with Disabilities, made up ofindependent experts, will receive periodic reports from States partieson progress made in implementing the Convention (Articles 34 to 39).

An 18-article Optional Protocol on Communications allowsindividuals and groups to petition that Committee once all nationalrecourse procedures have been exhausted.

7. ConclusionThere are 2 conventions, declarations, resolutions, principles,guidelines and rules that are applicable to the rights of persons withdisabilities it is noted that these and earlier instruments addressingdisability and the right of persons with disabilities reflect the evolutionof approaches to the subject. As a consequence, some provisions ofthe earlier instruments (and also some of the more recent ones) arebased on assumptions and analyses which do not reflect currentthinking and which persons with disabilities would today considerinappropriate or offensive. One example was the reference in article 7of the Declaration on the Rights of Disabled Persons (1975) to the


right of disabled persons “according to their capabilities, to secure andretain employment or to engage in a useful, productive and remunerativeoccupation” (emphasis added). This has necessitated the need for aConvention.

Prior efforts by the international community to address the rights ofpersons with disabilities have been inadequate or too limiting of rights.Some norms have had the effect of limiting the State’s responsibility tointegration ‘within the limits of the State’s capacity’; while others limitthe responsibility of the State based on the ‘capacity’ of individuals toexercise their rights. Previously, concern was expressed that a newinstrument might have the unintended consequence of marginalizingpersons with disabilities, and that discrimination could be perpetuatedby attention to the rights of persons with disabilities in a special instrument.However, many of the existing norms, principles, declarations, standards,and guidelines dealing with disability issues are dispersed through variousinstruments; some are not sufficiently specific, legally binding; others arenot overall, they do not ensure widespread and effective legally operativefreedom from discrimination on the basis of disability. This newconvention that has been developed will afford the opportunity to reviseor discard existing standards or statements of rights which wereinconsistent with current thinking about the human rights of personswith disabilities or which were unsatisfactory in other respects. Acomprehensive international instrument is a convenient format forpromoting common standards, guiding domestic policymakersthrough use of such common standards, legislators and others to makethese standards legally obligatory and practically effective. In turn,the use of common international standards renders reporting andmonitoring easier and more rational, providing minimum standardsthat will be applied in all countries while not precluding the adoptionof higher national standards in some States.

Member States of the United Nations should be encouraged touse the advisory service of the United Nations Secretariat to addressissues related to disability. One example would be the provisions ofeducation on the application of international norms and standardsrelating to persons with disabilities for government officials, judges,practitioners, ministers of religion and the media through seminars


and materials. Notes:

1 See the DAA website for details at http://www.daa.org.uk/human_rights.htm

2 (US) National Council on Disability An International Convention of theHuman Rights of People with Disabilities (Washington DC:2002)

ReferencesBarnes, Colin; Mercer, Geoffrey and Shakespeare, Tom (eds) Exploring Disability.

Blackwell, USA 1999.Degener, Theresa and Koster-Dresser, Yolan. Human Rights and Disabled Persons.

Martins Nijhoff, Netherlands. 1995Gleeson, Brendan. Geographies of Disability, Routledge (UK) 1999Quinn G. and Degener T. Human Rights and Disability: The current Use and

Future Potential of United National Human Rights Instruments in the Contextof Disability, Geneva, Office of the High Commission for Human Rights2002

Oliver, Michael. Understanding Disability. London, Macmillan, 1996Priestley, Mark. Disability and the Life Course: Global Perspectives, Cambridge

University Press 2001United Nations website http://www.un.org


* Rev.Dr. K.C. Abraham, an ordained Presbyter of the Church of South India wasformerly the Director of South Asia Theological Research Institute and Professor ofTheology and Ethics at the United Theological College, Bangalore. Dr. MollyAbraham, is a medical practitioner and served St. Martha’s Hospital and C.S.I.Hospital, Bangalore; She is the founder of Liza’s Home, a residential care for thementally challenged. This reflection is about their daughter Liza.

BROKEN GOD IN THE MIDST OF BROKEN PEOPLE

K.C. Abraham & Molly Abraham*

A few years ago, my wife and I visited a community of mentallychallenged in Toronto, Canada. It is one of the L’Arch communitiesfounded by Jean Vanier providing care for people with mentaldisabilities. It was a Friday evening and the community was gettingready for a Eucharist service. We were driven to the place by a friendof ours who herself was physically disabled. The service had alreadystarted. Most of the people were in wheel chairs; some were crawlingon the floor; barely able to move or speak! Involuntary movements oftheir bodies and uncontrollable noises and gestures would have beenmost unwelcome in our divine services where repressed feelings andgrave faces are considered normative behaviour. It was difficult toknow whether anyone was listening to the celebrant who happenedto be a lady minister. But when she held the bread up and uttered thewords “The Broken God for Broken People” there was completesilence. Her words had a peculiar poignancy for the occasion as if

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Broken God in the Midst of Broken People 127

they all instinctively, shall we say sacramentally, entered into God’spresence. How many times have I attended and celebrated HolyEucharist in many Church services! But that service, sharing thebroken bread with the broken people had made a profound impressionon me, as if God has embraced all the disabled including our daughter,Liza.

The centre in Toronto was the place where Henry Nouven, a Dutchtheologian, who had written many books on counselling andspirituality had lived. He passed away a few weeks before our visit,but a video depicting his life was shown there for visitors. In a recordedinterview, he was asked what motivated him, a professor of psychologyin a reputed university to leave the comforts and security of anacademic profession and to come and live there? His answer wassomething like this: He said that God’s brokenness, suffering was amystery that overwhelmed him. The only way to experience a fractionof that mystery was by living in solidarity with the broken people.That was his reason for living within the community of mentallychallenged, taking care of them, being friends of them; to experiencethe brokenness of God with the broken people. This is the frameworkwhich we want to use in attempting to tell you the story of our daughterLiza; Our struggles to find spiritual meaning of her condition and alsoour way of celebrating her life. Certainly it is not easy to tell the story.Feelings well up in our hearts and words are inadequate to expresssuch intensely personal experience. Nevertheless we attempt to do itbecause the story of the struggles of the disabled, at least 10% of theworld population is seldom known.

Birth and IllnessChristmas-New Year season is particularly a busy time for pastors.Numerous services, celebrations, visits of friends and weddings takeup all your time, making it impossible to attend to the needs of yourfamily. The year was 1976. I was serving as Presbyter in charge of St.Mark’s Cathedral, Bangalore, a large congregation with many activitiesand my wife a doctor working in one of the hospital run by the Church.As I was getting ready to go to midnight service in a congregation


attached to St. Mark’s about 15 KM away, after a fairly busy day whenI had to conduct a wedding and a funeral service, my wife concernedand agitated told me that our new born baby girl, Liza took ill. The feverwas uncontrollable. She being a doctor she knew the seriousness morethan I did. After making arrangements for her to be taken to the doctor,I went for the service, for it would be unpardonable if I had failed tokeep the appointment. When I returned after a few hours I learned thatLiza’s condition had worsened and the doctor had advised us to admither in the hospital.Molly writes about the birth and the illness in these words:

I was planning to write a book for a long time, but the real inspiration todo so came today. As I am alone with Lisa, thinking of the past, presentand future of her makes me anxious and fearful. This happens alwayswhen I am alone, not alone but God is there to share with me and thatis my only comfort.

1976 was a year of joys and sorrows for us. We celebrated the secondbirthday of our first child Ajit on February 24th and it was a happy occasionbut the news about my mother-in-law’s first heart attack was quitedisturbing. We rushed to Kerala to see her. On our way to the hospital atKottayam I met with an accident. It was really shocking to both of usmentally and physically. Liza was just a month old in my womb and Iwas really worried the use of drugs and X-ray but I avoided them. Whenwe returned to Bangalore after a few days I was again shocked to knowthat I was asked by the hospital authorities to move to the communityprogramme from the hospital. I feared that the stress caused by thesechanges would have had their impact on my pregnancy but thank GodLiza was born as a normal child without any complication to mother orbaby. She was born on November 11, 1976 and we received her as ourChristmas gift.

Many things happened during the week after Christmas at St. Mark’sCathedral where my husband and I were serving. There was the deathof a dear friend of ours and the funeral service was conducted by myhusband. There was a wedding on the same day and in the evening


there was a parish dinner. This is a typical mixture of celebration andsorrow in the life of many a pastor. Liza took ill on 29th December eveningafter 98 days of her birth. She was taken care of by a good paediatrician,a member of our parish. Unfortunately for us, she could not diagnoseher illness correctly. She was rushed to the hospital for further investigationand it was discovered that she had pyogenic meningitis. She was in thehospital for 21 days battling between death and life. Thank God her lifewas saved but it left serious marks on her mind and body. Meningitisaffected her eyes, ears, bones and caused paralysis on her left side. Sherecovered from some of it. Then she had triple antigen and oral poliodrops. We observed that she was getting convulsions in June, July andAugust of 1977 and medication was administered. She was taken toVellore CMC for an EEG and it showed the brain damage on the rightside caused by meningitis. Her milestones were delayed but still we hadhoped that she would grow up as a normal child with perhaps somemild symptoms of brain damage.

The years 1978 and 1979 and Liza’s condition remained the same.She was mainly on the floor or bed lying down and we had somebodyto nurse her and feed her because I had to be away in the communityhealth centre for most part of the day. She made some sounds buthardly any speech. It had then dawned on us that we have a child whowould not be able to do what most other children could do — adevastating experience indeed! Disappointment and some resentmenttowards the doctor who attended on her were dominant in our feeling.What depressed me the most was the fact that I was not able to detectsigns of the disease despite being a medical practitioner myself? Eversince then, I became especially concerned about such children. Myquest to know more about them was almost fruitless as people werenot aware of what exactly the condition of mentally retarded childrenwas. Nor were people aware of how to take care of them. This wasalmost 30 years ago. There were no experts, no paediatric neurologistsin Bangalore during those times. There were only very fewphysiotherapists and speech therapists who could handle such childrenthen. Even the paediatricians were at a loss to give us the right advice.


But what shocked me even more was the fact that the doctors keptassuring me and similar parents of disabled children that their siblingswould be all right in due course.

When the milestones in the child’s development became delayed,we, including many other parents, were frantic. The truth that therewas no hope dawned on us rather late.

To come back to Liza, for the next three years, that is til 1980, wetried to explore various possibilities, with no apparent results. Wecontinued to give our child physiotherapy and speech therapy as aresult of which she was able to walk at the age of four.

We even complained to God asking why did He allow this tohappen to us. Nevertheless, the faith that “God knows” and that He ispresent even when we walk “in the valley of the shadow of death”sustained us. Many people prayed for her and even today they continueto pray within this country and abroad. Often we are so touched whensome people whom we vaguely know come and tell us “We pray forLiza.” Certainly this feeling that we are not alone, but there are friendswho care are a great source of comfort. Perhaps this helped us tomove forward instead of mourning over our misfortune. Our life hasto go on and now with Liza who is different from other children. Wehad to adjust our life and its priorities in relation to her life and herneeds.

1980 was an important year for us. Our term of service at St.Mark’s came to an end and time had come for us to move on. In spiteof different invitations we accepted the job at Ecumenical ChristianCentre, Whitefield where KC was appointed as the Director and I wasasked to coordinate a community health programme in the villages.

During the course of my visits to the villages I discovered a numberof children with physical and mental handicaps. They had nowhereto go and some of them were literally tied up in their houses to facilitatetheir parents to go for work. A small attempt was made by us with thesupport of the Ecumenical Christian Centre to form a ruraldevelopment centre in Whitefield and it is still providing service to the


community.

Many people suggested that we go to U.S.A. to get some help forLiza and in 1986. KC got an invitation from the Presbyterian Church,U.S.A. to serve the Stony Point Centre in New York. I had theopportunity to visit and stay in the US from 1986 to 1988 where ourchild was given special education in the school system of the NewYork State and I was privileged to visit several centres which wereoffering specialised care for different types of handicaps. This providedme an opportunity to study deeply into different aspects of mentalretardation.

During my interaction with parents I came to know of a specialprogramme at the Institute for the Achievement of Human Potential inPhiladelphia. Their literature and the techniques they had developedhave been of immense help in my work. In 1989, I went back to theUS to attend a special parents training programme of the same institute.Some of the exercises and mode of treatment were adapted on ourown child which made significant improvement in her. Subsequently,I adopted the same techniques in the Centre for Brain Injured Children,which we founded with the support of EMPACS in 1992.

EMPACS Charitable Society was established in October 12, 1992with a group of people who were greatly concerned about the conditionof the slums in Bangalore City. The main aim of the Society was tocontribute to provide medical aid and vocational training for the braininjured and the physically handicapped children in and aroundLingarajapuram. Almost 15-20 attended this school. I was directingthat programme till 2000 and Liza was part of it.

Liza’s Home - a milestone in our journey of faith with LizaI have had constant interaction with the parents of the mentallychallenged. A question which is foremost in the minds of all parentsof such children is who will take care of them once they are gone? It isin response to this question that we with the support of friendsdeveloped a home for the residential care of the mentally challengedat Lingarajapuram, Bangalore with six children. The building was


donated by a friend, a real estate developer. It is situated near the edgeof a slum.

Liza’s Home we truly believe is God’s gift and an answer to ourprayer. Our family is now enlarged to include all these children, twoof them are orphans. Currently, the home has 16 mentally challenged-two of them are autistic and one is profoundly retarded like Liza.The home transcends some of the divisions in society. Four are fromHindu backgrounds and all of them are from different languagebackgrounds. Liza spends most of her time there. Nothing gives usgreater joy than their loving embrace and uninhibited laughter. Mostof them do not speak, but their gestures say it all. Some of them loveto sing, play music and dance. All of them relish good food and thanksto the generosity of friends they have plenty of them. Every momentwe give thanks to God to this one large family. God answers ourprayers in many different ways - but always by deepening ourexperience of God’s love.

Therefore Liza’s Home is not just a facility for the care of thementally challenged, but a spiritual experience - the fruit of an arduousstruggle to find meaning to our intense experience of suffering. Ouraim is to provide a “home” -a community that binds together in love-for the mentally and physically challenged. Life is different for the girlsthere, but deep down they witness to the best in our humanity -thepure love.

Hazel, one of the residents, lost both her hands under tragiccircumstances, but she sings beautifully with passion and exhilaratingjoy. When she sings her favourite number One day at a time we areall lifted up spiritually.

In 2004 we moved to our new home at Dodda Gubbi a villageabout 15 km from the city. With the help of friends and well-wisherswe built a two-storied building spacious enough to house up to 25people. There is more space for them to move about and plenty offresh air!

Reflections


Liza’s illness and its aftermath was a traumatic experience for both of us;and raising her up was an onerous and awesome task. All these posedmany challenges to us and made a profound impact on our spirituality.We ask difficult questions about some of the assumptions of our faithand spirituality. We needed spiritual resources to cope with this newsituation. Where could we turn for such resources? Of course, the faithtradition in which we were nurtured provided valuable insights andexperiences that equipped us to meet the challenges. But then we becameconscious how these resources are sometimes distorted and made cheapand easy. Instant healing of the sick is made into a cult that misleadsmany innocent people. Like every parent in a similar situation we prayedthat God may intervene miraculously and perform instant healing. Butwe realise that to discern God’s purpose even in illness and handicap isalso part of our faith tradition. Our attention is turned to it and ourspiritual strength is tested by the way we face adversity.The meaning of suffering: Unexpected illness, the death of a lovedone, accident, loss of job - these and many other forms of suffering isthe lot of our lives or our friends’ lives. We ask why Lord? What haveI done to deserve this?

Rabbi Kushner in USA wrote a book entitled “When Bad ThingsHappen to Good People.” It became an instant best seller and wentinto several editions of printing. He wrote it after the tragic diseaseand death of his child. After discussing the question he concludes:

In the final analysis, the question of why bad things happen togood people translates itself into some very different questions,no longer asking why something happened, but asking how wewill respond, what we intend to do now that it has happened.

The Book of Job is an attempt to respond to the question, why arighteous God allows a righteous man to suffer? But the Book of Job,like Rabbi Kushner’s book does not answer this question. It, however,gives some perspectives on faith and suffering which will equip us torespond to the situations of suffering.

Firstly, the Book rejects the idea that suffering is God’s punishment


and that our suffering is caused by our own personal sins. This was theargument of Job’s friends who came to comfort him. He was a righteousman, but his friends strained themselves to suggest that Job would havedone something wrong sometime which he would not have remembered.Job strongly defends himself and rejects their suggestion. He has notcommitted anything wrong. Undeserved punishment is a gross violationof humanity’s right and our God is not a despotic ruler.

Certainly there are some forms of suffering that come to us whenwe disobey God. If you continuously and deliberately go against therule of nature, you will suffer the consequences. We all know thatecological crisis is caused by our irresponsible exploitation of nature.You harm your body by too much smoking or drinking and even over-eating!

But there is suffering that cannot be attributed to any apparentcause - like the innocent suffering, illness that have come unexpectedlyetc. We should not think them as a punishment of God, or as theresult of some mistake we committed. Such an attitude increases oursuffering by increasing the burden of our guilt. Our Lord also refutedthis kind of explanation when his disciples asked him the reason forthe blindness of the blind man whom he healed. Was it because of hissin or his parent’s sin?, they asked. Jesus refuted this view. This is aliberating insight from the Gospels that strengthens us a lot.

Secondly, while we cannot answer ‘why suffering’, we can at leastin some situations of suffering, turn it into an occasion for spiritualenrichment. We are called to be prophets who fight the unjust socialand political structures and practices that cause suffering. It is anundeniable fact that people who became sensitive to the suffering ofothers were led to struggle against it. In our country, the vicious caste-system brought heinous suffering to a section of our people. It is thegospel of Jesus Christ that brought an awareness of this suffering andmany people were led to fight this evil. People were liberated from theclutches of this pernicious system. Situation of suffering is turned intoGod’s arena of fighting for justice and dignity.


The experience of suffering will also help us to enter into the sufferingof others. Solidarity with the suffering is one of the keys to understandthe message of Christmas. The baby Jesus was born in the cattle shed,in poor circumstances. We are moved from apathy to empathy andsympathy. We are called to be cross-bearers in the world in solidaritywith the suffering and thus lightening the burden of others by sharingour experience of suffering.

The agony brought to us by Liza’s experience was unbearable. Weasked, and continue to ask ‘God why did you do this? Have you forsakenus?’ Over come by grief we continued to delve deep into the spiritualresources at our disposal for comfort and strength. Looking back, wecan assuredly confess that it was a moment of great spiritual strength.The care for the brain-injured child opened to us a large number ofsimilar parents whom we would not have known otherwise. The horizonof our love experience is enlarged. Anew world is opened to us; even asa pastor, I was unaware of the existence of that world till that time of ourexcruciating experience of Liza’s disability.

During the illness of our daughter our experience of God’s lovethrough human kindness was deepened. How can we forget the kindgesture of a friend of ours, a faithful member of St. Mark’s for the lastfifty years came to the hospital on the first day carrying a tiffin full offood for us. He did it everyday until we left the hospital!. Yes, whenwe experience such kindness it enriches us spiritually. In our Liza’sHome we are continually enriched by the affection of those childrenwho cannot do anything ‘useful’ other than loving. The world will bepoorer without them.

Precious gifts of the disabled: Living with Liza has made usconscious of the precious gifts of all the disabled. In our society thedisabled seldom receive any attention. We try to avoid their company.Their awkward movements, their mannerisms and sometimes theiruninhibited display of feelings become embarrassing to us - who arenormal and able-bodied. In our church services we rarely see them,although they represent at least 10% of the society. But our Lord


commends to us this feast of the disabled as the highest moment of hisministry. Jesus says,

When you give a dinner or a banquet, do not invite your friends oryour brothers or your kinsmen or rich neighbours, lest they alsoinvite you in return, and you be repaid. But when you give a feast,invite the poor, the maimed, the lame, the blind, and you will beblessed, because they cannot repay you. You will be repaid at theresurrection of the just. (Luke 14:12-14)

I see a Jesus who tenderly fondles and plays and laughs with thosemaimed, lame, dumb and blind. Hardly have we taken this face ofJesus seriously. The mentally challenged like our daughter deeplychallenge our experience of the depth of Jesus love.

You know how profoundly retarded children like my daughterconstruct a world of their own. They are unable or unwilling to enterinto the normal world of discourse. It is rather frustrating if you try toconform them to our way of thinking. The only way we cancommunicate with them is by entering into their world and becomingpart of it. We have to find the right code to enter into it; not all can dothis. My wife knows better than I do what that right code to enter intomy daughter’s universe and communicate with her.

Perhaps this finding the right code, by identifying with ourcondition - that is God’s love for us. He is one with us in our suffering,our joys. This solidarity is established at the expense of all our so-called achievements. That is love incarnate, suffering love.

One more thing we need to share: when we are so much frustratedand annoyed, disappointed at the manipulations and intrigues ofpeople in society and even in the church, we can be with our daughter.She doesn’t know the art of manipulation. Her demands or the favoursshe asks are simple - to play some good music or take her for a shortride in the car. For this she gives profuse kisses and a long embrace.That love is not concocted or contrived. It is infectious. It jettisons ourpettiness, our hunger for power and position.


Little things, small mercies: One of the spiritual disciplines thathave enriched our lives is the ability to rejoice in little things and to giveGod thanks for small mercies. This is peculiarly true for my wife and I aswe continue to relate with Liza. She has this irresistible urge to listen tomusic all the time. These days when there is load shedding the musicstops. She could not comprehend why. She would go into tantrums,screaming and biting. Slowly, with a great deal of patience on our part itdawned on her that there is a connection between music and light. Whenthe light goes off, the music stops, she learned. This may not be a bigthing about normal children of her age. But for the children of hercondition it is great. We are grateful for her achievement. An eye forlittle ones, and little things - that should be the experience of thanksgiving.

The little ones are sustained by God’s grace. They remind us thatour lives every day, every hour and every moment are sustained byGod. Jesus says,

Consider

The birds of the air,The lilies of the fieldAnd the grass in the fields

They are little things, yet they are important for our Lord. We areasked to learn from them. They witness to God’s care for all God’screation, even those which we consider little. The importance givento them by our Lord raises questions to our value system and ourpriorities for our life.

If our Lord has found it important to learn from the little things,then we do learn God’s mystery and power by being in solidarity withthe little ones/things. Plants, animals and other ‘lesser’ creations areour source of inspiration. To take care of them is God givenresponsibility. The ‘little ones’ are the weak, disabled, powerless andmarginalised among the humans. Only in solidarity with them andtheir struggle for liberation and wholeness can we know and experienceGod of love and mercy.

We began this account referring to Henri Nouwen. Permit us to


end it with a quote from his own reflection on his expression of takingcare of one of the members of the Day Break Community, whom hetook care of.

As I think about this first part of Adam’s life, I cannot avoidseeing a close parallel with Jesus’ own life. Jesus did not comein power and might. He came dressed in weakness. The greatestpart of His life was hidden, sharing the human condition as ababy, a young child, a struggling adolescent, and a maturingadult. Adam’s hidden life was like the life of his ministry tomany people, even though neither he nor his parents looked onit that way. ... I am not saying that Adam was a second Jesus.But I am saying that because of the vulnerability of Jesus, wecan see Adam’s extremely vulnerable life as a life of utmostspiritual significance. Adam did not have unique heroic virtues:he did not excel in anything that newspapers write about. But Iam convinced that Adam was chosen to witness to God’s lovethrough his brokenness. To say this is not to romanticise him orto be sentimental. Adam was, like all of us, a limited person,more limited than most, and unable to express himself in words.But he was a whole person and a blessed man. In his weaknesshe became a unique instrument of God’s grace. He became arevelation of Christ among us.”1

How true these words express beautifully our own experience ofliving with Liza and taking care of her.

Notes:1. Henri Nouwen, God’s Beloved, AdamArnet, (Mumbai: St. Paul’s Press,

2002), p.42.


PART - 2Disabled God Amidst Broken People

Church and Society’s Response to Disability 141

* Dr. Samuel Kabue belongs to the Presbyterian Church of East Africa and is theExecutive Secretary of Ecumenical Disability Advocates Network (EDAN)

CHURCH AND SOCIETY’S RESPONSETO DISABILITY: HISTORICAL AND

SOCIOLOGICAL PERSPECTIVE

Samuel N. Kabue*

1. Introduction - Who Are The People With Disabilities?The terminology and definitions used to refer to the categories of thepeople considered in this discussion have been the subject of anongoing debate among academicians, health professionals, socialworkers and the disability movement at least in the last twenty or soyears. I do not intend to dwell on that but suffice to mention that inthe past, the World Council of Churches (WCC) has used the term“differently abled” which was meant to emphasize the fact that thesepeople have capacities though in a different way. However, thisterminology has now been discarded because it lacks internationalrecognition and acceptability. The term used here - people withdisabilities, is currently what has been approved and used by theWorld Council of Churches in the last eight or so years. It is, however,subject to further discussions as more information on the subject comesto light through the continuing debate at the international level.Although it is widely used all over the world, there are those opposed

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to this terminology arguing that disability is not a property of theindividual but rather a social construction emerging from theinteraction of the people involved and their environment.

According to this argument, the term “impairment” which refersto the loss or dysfunction of any anatomical or sensory organ ispreferred as it is seen to describe the person in form of what makeshim or her different from others without having to refer to what he orshe is seemingly able or not able to do. Thus, the people referred to inthis paper are those within our churches and the society in generalwho have an impairment which is either physical, sensory or mentalwhich makes it necessary to either require extra assistance and meansto enable them to carry out functions which the society considersnormal in the day to day life. They include among others the visuallyimpaired, the physically impaired and the intellectually impaired andin the recent years, other categories of people who may not have anobvious impairment but have a condition that impacts on theindividual’s day to day life. The definition is even widening to includethose in situations that result in societal discrimination for the merefact that those involved are in one way or another different from whatis considered the norm. A case in point is people who are psychiatricusers and those who are HIV positive though these are not as of nowsubject of this paper.

2. BackgroundIn the early days of human’s life on earth when they lived on huntingand gathering, there was no place for people with disabilities in thesociety. Life was based on survival for the fittest. When farming wasdiscovered, there was surplus food to be shared and this is when thewelfare for people with disabilities begun. Subsequently, the extendedlargely agricultural families that were common until the IndustrialRevolution raised a good number of people with disabilities. Otherswere taken into convents and monastic infirmaries where their bodilysurvival needs and care were met though with no reference to theirspiritual needs. Obviously, some of the less fortunate ones were treatedinhumanly and often abandoned in streets where they were objectsof ridicule. In some of the world’s cultures, infanticide was until very


recently widely spread. Among the Greek City states like Athens andSparta, the common practice was that everybody in the society hadto train to be a soldier. To them, a healthy spirit deserved a healthybody. There was no room for weaklings and the people with disabilitieswere therefore rarely allowed to survive.

In Judeo-Christian culture, children with disabilities were at leastpermitted to live. However, as is largely the case in any religious world,disabilities in history have been commonly seen as acts of a vengefulGod. In a world in which real or imagined sin abound, the emergenceof a child with a disability in a family was regarded as a punishmentfor sin. This common social belief clearly manifests itself in the Jewishcultures as expressed in the Gospel according to Saint John 9:1-3.Historically, disability has been interpreted as loss, as something thatillustrates the human tragedy. Throughout the ages, people have triedto make sense of why disabilities happen to some people and how tolive with these disabilities in faith. This question has always beenconsidered by the world’s religions. Indeed, an entire branch oftheology, called theodicy, is devoted to explaining evil and suffering.

3. The Old Testament and Jewish ViewsJewish people look on the Old Testament and especially the first fivebooks as providing answers to all life concerns. However, the OldTestament portrays disability in different ways, depending on thecontext in which this topic is mentioned. One notion of disabilityholds it as a mark of impurity or a blemish that disqualifies one fromtemple service. Leviticus (21:18-21) warns that “No one who hashad a blemish shall draw near ... or a man with a defect in his body ...shall not come near to offer the Lord’s offering.” 2 Samuel 5:9 says:“The blind and the lame shall not come into the house” of the Lord.Some references portray blind people as groping (Isaiah 59:10;Deuteronomy 28:29). Others point out that God may cause somepeople to be blind (Exodus 4:11), and still others suggest that Godpunishes sinners by blinding them or their animals (Zephaniahl:17;Zachariah 12:4).

A second Old Testament view of disability depicts God ascompassionate toward persons with disabilities, as in references to


opening the eyes of the blind (Isaiah 35:5; 42:7; 42:16; 42:18-19).Compassion toward blind persons and other persons with disabilitiesis also expected of the upright believer (Leviticus 19:14; Deuteronomy27:18).

Some of the confusion about these two desperate views ofdisability arises because in many places in the Bible physical blindnessis also used as a metaphor for the lack of spiritual insight. Thus, sinceno single attitude toward blindness exists throughout the OldTestament, one can only say that disability is a defect, sometimescaused by God and sometimes pitied by Him. Jewish religiousobservance spans a wide range of viewpoints, from Orthodox (ultra-conservative), to Conservative, to Reform (liberal). A Conservativerabbi summarized Jewish views of blindness by saying that anyabnormality would have disqualified an Orthodox Jew from templeservice. However, a blind Conservative rabbi, who now practicesOrthodox Judaism, believes the disqualification occurred because“the blemish would distract the people from the divine service,” notbecause the blemish was demeaning.

4. The New Testanent viewMost Christian denominations place more emphasis on the NewTestament, since it presents Jesus’ teachings and promises. Althoughthe New Testament contains some of the same views of blindness, asdoes the Old Testament, it also introduces some different ideas. Jesushealed a number of blind people. Such healings in Matthew’s gospelalone include Matthew 9:27-28,12:22,15:30-31,20:30, and 21:14. Twoother gospel stories, blind Bartimaeus (Mark 10:46-52) and the manborn blind (John 9), deserve particular attention. Bartimaeus wasassertive in seeking the restoration of his sight from Jesus, who toldhim: “Your faith has made you whole” (Mark 10:52). In John (9:3),Jesus disputed the connection between sin and blindness, saying: “Itwas not that this man sinned or his parents, but that the works ofGod might be made manifest in him.” Luke (14:14) mentions blindpeople’s poverty and suggests inviting them to a feast “because theycannot repay you” (Luke 14:14). New Testament narrators utilizedhealings primarily to emphasize the power of Jesus, but the Old


Testament idea that blindness means ignorance can still be found (Luke6:39).

5. General Prevailing ViewWhereas there are these seeming ambiguities in the way the subject ofdisabilities has been dealt with especially in the Old Testament, our religionand therefore faith has greatly influenced our outlook and attitude. Allthe same, it is true to say that religious beliefs may change during timesof crisis. This view is supported by at least one study in the field of visualimpairment. Erin, Rudin, and Njoroge (1991) found that parents ofvisually impaired children reported a transition in religious beliefs followingtheir children’s births. Immediately after the diagnosis, 20 per cent ofthe parents viewed visual impairment as a punishment for sin, but thatproportion dropped to 4 per cent as time passed. Furthermore, 32 percent of the parents who were interviewed thought they had beenespecially chosen by God to raise their special children, and thatpercentage rose to 45 per cent over time. Religious values were a vitalpart of the healing process for these families.

Although religion and therefore the church by its very nature shouldbe in the forefront in championing positive attitudes, there still rerriainsa big question as to how it has treated people with disabilities inregard to spiritual care as compared to other needs. Too manyassumptions have been made about people with disabilities’ spiritualstate based on an attitude, which can be referred to as a “a spreadphenomenon.” This is characterized by the tendency to drawinferences about a person based on the loss of an obvious functionalability. For instance, the fact that a person does not see, walk or hearleading to the assumption that; he/she is not capable of committingsin. Disability is in this case assumed to play down not only on one’sgeneral health but also his/her natural emotions. Whereas a weakbody, a feeble mind or a sensory disability is easily noticeable, this isnot so with a weak spirit. Measures are usually attempted tocompensate these other physical or sensory disabilities but the soul,which might even be easier to put right, is either forgotten or ignoredall together.

In the past, the lives of people with disabilities have been spent


within conditions of regulated care, mistaken theology and misguidednotion of charity. This has been characterized by “caging” themespecially in their formative stage in segregated institutions for a longtime, bringing about the idea that they are special and different fromthe rest of society. The result has been spiritual and social alienationof these from the rest of society. The evidence to this situation is thefact that up to the present time, very few churches are accessible topeople with disabilities. Those that permit entry deny furtheraccessibility. A fully accessible church should permit the people withdisabilities access to the sanctuary so that they are able to participatein all aspects of the church activities. Fully accessible churches shouldhave programmes for intellectually impaired, some sign languageinterpreters for the deaf, sitting that can permit wheelchair users to sitwith their families and should also assign Sunday readings to blindreaders who can read Braille and are willing to do so as a way ofencouraging participation.

6. Disability OrganizationsOrganizations “for” and Organizations “of” persons with disabilities

There are two types of organizations involved in disability work. Theseare organizations “for” persons with disabilities and organizations“of” persons with disabilities. Organizations “for” persons withdisabilities refer to organizations that are started and basicallymanaged by people who are not themselves persons with disabilitiesbut are serving the needs of people with disabilities either with directservice or through prevention of disabilities and quite often in both.Organizations “of” persons with disabilities are those which are startedand managed by persons with disabilities themselves as associations,pressure groups and/or interest groups. Organizations “for” personswith disabilities are much older and emerged partly as a need aroseto care for the weak and the less fortunate people in the society whowere considered unable to survive without organized care. They cameinto being as a result of the emergence of a class of philanthropists ordisability welfare professionals out of the care work in the middleages convents and infirmaries. Measured against the standards of thetime, the church was a virtual pioneer in the establishment of


organizations “for” persons with disabilities but it has been joined in thisrole by governments and other modern charities. A number of theseorganizations have been running for hundreds of years in developedcountries and have been responsible for the establishment of their sisterorganizations in developing countries. Good examples of these includethe Royal Commonwealth Society for the Blind, the RoyalCommonwealth Society for the Deaf and Royal National Institute forthe Blind all in Britain, the American Foundation for the Blind and manyothers serving different categories of disabilities in different countries.

At the International level, these charities and governmentdepartments responsible for the welfare of persons with disabilitiesare federated into the Rehabilitation International, an organizationbased in New York and formed way back in 1920 with currentmembership of over 130 countries world wide.

The history of the organizations “of” persons with disabilities ismuch shorter. They emerged as a result of felt need to react to the typeof services offered by organizations “for” persons with disabilitiesand the absence of persons with disabilities in the running of theseorganizations and therefore failure to be consulted about their ownwelfare. The emergence of human right approach to developmentalso brought with it the questioning of the way persons with disabilitieswere generally treated in the society. These organizations have formost part been formed to pressurize for services and participation inthe society life although they are increasingly becoming involved indevelopment work. They are by nature therefore, more militant intheir quest to press for both services to, and recognition of personswith disabilities and hence their recent emergence as “Disability RightsMovements.”

The earliest of these organizations emerged at the turn of the lastcentury in the Nordic countries where they, with time managed tooutshine organizations “for” persons with disabilities and quicklyspread their influence to both industrialized and later developing world.The Nordic organizations formed themselves into National federationsof individual categories of disabilities and this trend eventually spreadto other parts of the world. In the 60’s and 70’s, they influencedformation of world federations of different categories of disabilities


and hence the emergence of such movements as the InternationalFederation of the Deaf, The International Federation of the Hard ofHearing and The international Federation of the Blind which latermerged with the World Council for the Welfare of the Blind (WCWB)in 1984 to become the World Blind Union.

At the international level, organizations of persons with disabilitiesfelt the need to get together and strengthen their voice in the strugglefor social and economic justice on the part of persons with disabilitiesand to urge for recognition and full participation in all public affairsand especially the issues relating to their welfare and services. Thiswas mainly sparked off by the continued growth of a class of disabilityprofessionals who were not themselves people with disabilities workingthrough organizations “for” persons with disabilities. Theseorganizations had continued to speak on behalf of persons withdisabilities with neither participation of, nor consultations with them.In 1981, a historical international conference for the organizations ofpersons with disabilities to discuss some of this persistent situationwas convened in Winnipeg, Canada. This conference culminatedamong other things in the formation or the birth of a world bodynamed Disabled People International (DPI). This body has spread itswings and influence throughout the globe and enjoys a UN observerstatus. Membership to it is by the federations or National UmbrellaOrganizations which are themselves formed by bringing togetherassociations of different categories of persons with disabilities.

7. The Need for a Disability Rights MovementEvidently, disability continues to receive a very low priority on allsocial concerns. As a result of this unfortunate disadvantaged withintheir society, more often than not, persons with disabilities do nothave equality with the rest of the population. In almost all instances,programs, services and projects in all aspects of disability work areunder resourced or non-existent. Worst hit is the area of equalizationof opportunities. Globally, there are pleas from all over to legitimizethe struggle against discrimination of persons with disabilities on thebasis of either their lost functional capacity or mere attitudes. Thebattle against discrimination goes on every day. All persons with


disabilities have a story to tell or an experience to live with. We areaware that these are issues that require multi-dimensional approachas well as corporate effort. One effective way is to strengthen theorganizations of persons with disabilities and to enable them to makeeffective representation to governing bodies and to all parts of oursociety.

Self-advocacy is a major concern of disability rights movementsin an attempt to achieve the goal of attaining a dignified life in thecommunity. To achieve this, much work will be needed particularlyfor persons with disabilities to get themselves out of the low status towhich the society has relegated them. It will be necessary to make allthe necessary attempts to have persons with disabilities integrated inall aspects of church’s and community’s spiritual, social and economicdevelopment activities.

The major concern will be to enable the society to captivate apositive attitude towards persons with disabilities and to understandtheir needs, aspirations and limitations. In most of the developingcountries, it is still largely taken that the responsibility of caring forpersons with disabilities lies in their families and relatives who areexpected to meet all their needs and consequently to control theirlives irrespective of their age. It will be necessary for the society to bemade aware that first and foremost, persons with disabilities are people.Their being persons with disabilities is secondary and incidental tothis fact. They therefore have emotional and physical attributes of thehuman being despite the limitations imposed on them by thedisabilities. They need security, self esteem and self actualization besidesthe basic needs of food, clothes and shelter. They need to participate,contribute, enjoy work, belong, be accepted, raise families and to livedecent economically independent lives. The entire society will needto hear the cry, the complaint, the voice and the logic of persons withdisabilities in their effort to assert their lost dignity. The whole generalcommunity will have to be sensitized to these rights.

The role of disability rights movements have to go beyond mereadvocacy. It is imperative that these movements should also centreon educating persons with disabilities not only on their rights but also


about their responsibilities. It will be necessary for persons with disabilitiesto understand and analyze some of the prevailing situations and thehistorical factors that have contributed to the low status presentlymaintained by the majority of them. Some of these have their routecauses in the inadequate resource allocation. Education provision as afactor in the past can be considered to have been a major set back.

It is understandable that the care for persons with disabilities shouldbe the responsibility of the community in general but persons withdisabilities must take the lead and sensitise the community unlike in thepast. United efforts by the churches, the disability movement, thecommunity and the government will be required to establish more schoolsand units, train new teachers for the deaf, look into ways of providingcheaper Braille equipment and Braille reading materials and, to providecheaper wheel chairs and other orthopedic aids. These provisions willnot come to persons with disabilities in a silver platter. A struggle forsocial emancipation must ensue. Persons with disabilities can no longerafford to stand aloof and remain passive recipients of chanty. They musttake part in all discussions about their affairs. They must rise to the call,“nothing about us without us.”

The need for practical and psychological preparation of persons withdisabilities for integrated life should not be underestimated. It is commonunderstanding that persons with disabilities have so often been remindedof their inability and therefore the necessity to rely on others and thishas led many to internalise these negative societal values. Many haveconsequently tended to take advantage of their disabilities to attract pityand perpetuate irresponsibility. There is a need to impress on suchindividual responsibilities as meeting one’s own obligations as a memberof the wide society. All possible ways of educating persons with disabilitieson the need for self reliance, self recognition and self dignity which canbe achieved by independent life should be employed. There is no otherorganization which is better suited to play this role than a strong disabilityrights movement.


8. Liberation TheologyTaking a cue from feminist theology, there has been an attempt to extendthis philosophy to disability issues. The stories in the gospels about howJesus healed persons with different diseases and disabilities are traditionallyinterpreted as acts of liberation, stories of how human beings receivepossibilities to live a richer life. The discrimination and marginalizationfelt by many with disabilities (including blindness) has led to a liberationtheology of disability (Eiseland, 1994;Elshout, 1995). This viewemphasizes that Jesus was not only a miracle worker, but also a boundarycrosser; He chose His friends from among the outcasts of society. BecauseJesus took on the limitations of humanity and lived among disabled anddisenfranchised persons, people with disabilities can be empowered toaccept their physical conditions as “survivable” (Eiseland, 1994) and tostruggle for justice and self-determination. Thus, they are liberated fromsecond-class, object-of-charity status to full participation, embodimentin an imperfect but acceptable body, and being part of the church.Professionals should therefore walk beside those with disabilities insteadof “leading” them. Liberation theology says that God provides strengthto struggle, grace to realize that self-worth is not dependent on physicalstatus or actions, and Christ as an example of one who struggles forjustice. Although a liberation theology of disability has not been officiallyarticulated, it might include the healing of societal inequalities that leadto poverty, preventable disabilities, and unequal treatment of personswith disabilities; in this view, societal healing is as important as individualhealing. Liberation theology might also emphasize the changing of personswith disabilities internalized negative attitudes toward disability to attitudesof self-affirmation.

9. Ecumenical ResponseThe ecumenical movement has over the years found itself faced withthe necessity to address disability as a concern. After the fourthassembly of the World Council of Churches in 1968, the theme “TheUnity of the Church and the Renewal of Humankind” emerged as ameans of relating issues of church and society. At the assembly andsubsequently, the attempt to explore the church as a more inclusivecommunity intensified. A concern to address the inclusion of people


with disabilities in the church emerged within the Faith and OrderCommission, and gathered momentum at the Louvain meeting of theCommission in 1971. This first attempt to address the situation ofpersons with disabilities was a theological examination of service forthe disabled in the tight of the compassion of Christ.

In the period, which followed, concern with persons withdisabilities moved from theological reflection to practical questions ofinclusiveness within churches and church communities. But often,this reflection and action in the churches treated persons withdisabilities as objects rather than subjects of reflection. The appearanceof Ecumenical Disability Advocates Network (EDAN), founded at theWCC’s 1998 assembly, and its assimilation within the WCC structures,has itself come to be a sign of hope in the process of conscientizationof Christian churches and institutions, because now persons withdisabilities are themselves the subjects or actors of reflection or action.EDAN works in the eight regions of the world and serves as a networkof encounter and support as persons with disabilities seek to addressthe specific issues and challenges in their own contexts.

It is hoped that the work of EDAN will also enable the churches tointeract with the disability discourse and help them address inclusion,active participation and full involvement in the spiritual and sociallife of the church in particular and society in general.

10. Reaching out to Persons with DisabilitiesIt has to be borne in mind that it is not just in the realm of spiritualneeds that the people with disabilities have received discouraginglyseparate treatment. They have also not been involved in other socialdevelopment activities within the church and community in general.The spiritual negligence is only a part of this trend. The church shouldsee itself as the most authentic institution to champion the course offorging an equal partnership with the persons with disabilities. It isthe most legitimate door to participation of people with disabilities inspiritual, social and development activities in the community. Equalpartnership has to be justified by the fact that people with disabilitiesare not an exception in the society. Rather they are the rule as theyhave always been. Jesus defined his mission on earth by reference to


the people with disabilities (Mt. 11:4-5 ). This inclusion of all people byJesus in his work is a sign of his special message to restore the humancondition to wholeness. The church is expected to follow this exampleand to do all that is within its means, not as an option but as a commission.

People with disabilities have been misunderstood, overlooked andsometimes discriminated for too long and thus to restore theirconfidence and trust will require very careful approach. Theologiansand church leaders will not only need to dig deep into the word ofGod to understand God’s will and promise to them but also to sociallyunderstand their feelings, aspirations and specific spiritual needs. Threemain aspects that have so far worked negatively in the partnering ofpersons with disabilities need special attention. These are paternalisticand patronizing attitudes, exclusion from participation and anunjustified emphasis on physical healing.

A while ago, I informally raised the subject of faith healing andparticipation of persons with disabilities in the church life during aboard meeting of the National Umbrella body for the organizations ofpeople with disability in Kenya. In that meeting, there were blind,deaf and physically disabled people. Three quarters of the groupinformed me that they do not go to church and that they do not believein miracle healing. Asking them why they do not go to church, someof the answers given were that they were embarrassed because onbeing seen in church, the preachers often ignore their prepared sermonand instead preach on disability. Such sermons will center on God’smercy and kindness to the suffering among the disabled, questions ofcurse over generation and how God can remove these curses, andthe deliverance of those who have faith from their curses, diseasesand of course disabilities.

The group felt that most sermons condemn them as poor wretchedand cursed lot that cannot receive God’s mercy because they haveno faith. They also complained of a prosperity gospel common to thechurches today whose message is that you get blessed in accordanceto how you give in the church. Being generally poor, this kind of amessage condemns them to a lot that cannot be blessed because theyare unable to give like the rest of the worshipers. Another problemcited was isolation. One physically disabled woman said that whenever


she walks into a church and sits down, all other worshipers who comeafter her makes sure that they sit as far away from her as they could.She comes alone and has to walk out alone even though there is a lotof interaction among other worshipers both as they come in and asthey go away.

On healing, they all said that they have at one time or the other intheir life been subjects of faith healing prayers. None of them in alltheir life knew anybody with an obvious disability that was ever healedthrough prayers though they had constantly heard that people arehealed. They had no reason to believe that this happens as they haveall through in their lives been in constant touch with people withdisabilities either during their school life or their adult life. One ofthem, a partially sighted woman illustrated that during her school days,she was prayed for in a major Christian meeting and due to her residualvision, she was herself disillusioned that she had received a healingand left the meeting with that kind of a testimony. She only realizedlater that there was no difference in her degree of vision. She believedthat many, especially those with less obvious conditions go throughthe same type of illusions. However, their testimonies’get so widelymade public that even when they discover that their condition isunchanged, they do not have the courage to correct the perception.The group argued that God these days heals through hospitals andwhat the church should do is to support the development of the medicalScience and growth of well equipped medical facilities.

The WCC Interim Theological Statement provides some insightson alternative ways to view the subject of healing and disabilities inthe modern age. The healing section differentiates between healingand cure where the gospel healing stories are seen not as merely cureof the body but more of the individual’s restoration in and into thesociety. It is an act of making them human and therefore joining upwith the rest of the community in their day to day pre-occupation.When the blind Bartimeus’ sight is restored (Mark 10: 46-52), heimmediately joins in the procession as the others. He is transformedfrom the beggar on the roadside to one member of the crowd thatfollowed with Jesus. He is no longer isolated, ignored, despised orrebuked. His transformation transcends from mere ability to see to


becoming an equal participant to the daily life and happening in hissociety.

When the physically disabled man at the beautiful gate (Acts 3: 1-10), has his ability restored, he joins other worshipers in the temple.Something he had never done before. He is accepted as one of themand no longer a stranger. This is a great transformation brought aboutnot only by the cure but also by the act of reconciliation with thosewho previously had nothing to do with him. His act of worship alsosignifies reconciliation with God. This is a full process of healing as itbrought about the man’s restoration of his humanity and thereforeacceptance by those who had always considered him less human.

In the John 5: 1-18 story of the man who had been at the pool ofBethsaida for thirty-eight years, we are told that he met with Jesuslater after his cure in the temple. This might probably be the first timethat he had ever been to a temple because prior to that, his disabilityaccording to the Jewish culture and religion made him unclean andtherefore unworthy of being in a holy place. Like the other two, hehad been restored, set free, made human and therefore reconciledwith the rest of the Jewish people.

The cardinal message in these stories is that when we create aninviting environment and provide space for full participation and activeinvolvement of people with disabilities in the church life, we areparticipating in Christ’s healing ministry. This is all so true in my ownlife. Although like all other human beings I have gone through someups and downs, the opportunity and assistance given to me to continuewith my education, secure a job, enjoy family life and acceptance asa contributor in the ecumenical vineyard, a field in which I have nowworked for the last seventeen years has given me a sense of fullrestoration despite my visual impairment. Like Paul, I can say thatmy life is an example that God’s strength is perfected in weakness (2Cor. 12: 7-8).

One of the problems of the Christian faith today is the differentteaching, doctrine and theology. Some of these as observed in mymeeting with the group of persons with disabilities have at times ledto serious and unhelpful paternalistic and patronizing attitudes in thechurch. The continued interpretation and believe among some


churches that there is relationship between disability/sickness and sin hasmade them develop an attitude of pity and sympathy to those disabledor sick. To them, the presence of people with disabilities in the church isa sign that the church is unable to combat the devil that is the source ofthese infirmities. The response to this is endless prayers for those in thiscondition and when these prayers do not yield the expected result, thevictim is blamed for having no faith. Consequent relation is that theperson in question will opt to stay away, not only from that particularchurch but also from the Christian faith. This explains why more oftenthan not, persons with disabilities feel alienated, marginalized,embarrassed and in some cases offended by the treatment meted onthem by the church. Whereas we cannot blame a church for theinterpretation of the bible that they may adopt, it is necessary in this agethat a more inclusive and empowering theology and thereforeinterpretation of the bible be adopted.

Most important, in this modern age of information, communicationand technology with all the assistive devises to enable persons withdisabilities to function in the society and to take part in nearly allaspects of societal’s life, miraculous cure or fixing of impairments inthe body should not be the central reason for presenting those whobear these impairments to God. Those who take this to be the casehave failed to understand that the soul which is the ultimate subjectof the gospel mission is more important than the physical body. People,irrespective of their bodily condition need to hear and to be reachedwith the gospel. They need to partake in getting the gospel to others.Their impairments can neither be a cause for their remission of sinnor excuse for their failure to play their part in the extension of thekingdom. This is best illustrated by the already cited example of SaintPaul and his bodily condition which he calls a thorn in the fresh thattroubled him. He prayed three times to have it taken away. Instead ofa cure, God assured him that His grace was sufficient to uphold him.(2 Cor. 12: 7-8). Is that same grace not sufficient to persons withdisabilities to march on as crusaders of the gospels and partakers ofthe Kmgdom? References


Eiesland, N. (1994). The Disabled God: Toward a Liberatory Theology of Disability.Nashville, TN: Abingdon Press.

Erin, J., Rudin, D., & Njoroge, M. (1991), “Religious beliefs of parents of childrenwith visual impairments.” Journal of Visual Impairment & Blindness, 85, 157-162.

Hull, J. (1991). Touching the Rock. New York: Random House.Elshout, E. (1995). “Roundtable discussion: Women with disabilities; a challenge to

feminist theology.” Journal of Feminist Studies in Religion, 10,99-134.Madeline Milian and Jane N. Erin, Editors (2001). The Influence of Race, Gender,

Religion, and Ethnicity on the Individual, New York: AFR Press.World Council of Churches (2003). A church of all and for all: An Interim Theological

Statement. Geneva.


* Dr. Margaretha M. Hendriks is Vice-moderator of the Central Committee of theWCC and Professor of OT and Feminist Theology at Faculty of Theology ofMoluccan Christian University, Indonesia.

RECONSTRUCTING DISABLED LOVINGTHEOLOGICAL COMMUNITIES:

AN URGENT CALL TO THEOLOGICALINSTITUTIONS TODAY

Margaretha M Hendriks-R*

Despite the works done by EDAN (Ecumenical Disability AdvocatesNetwork) and WCC, many churches and societies all over the worldare still indifferent to the disability issues. The stark reality of peoplewith disabilities being excluded from day to day activities both insociety and in church is regretful, observe the traffic and transportationfacilities in some countries in Asia, including my country for example,and I am sorry to say that Asian societies have paid very little attentionto the causes of disability. Situation on college and university campusesreflects the same lack. I read an article in a magazine some monthsago, where a story of a wheel chaired youth was published. She statesthat it was with much difficulty but with great determination that shewas admitted into one of the universities in the country. She wasrejected by several universities before that, under the pretext that theircampus, were not equipped with facilities for students with special

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Reconstructing Disabled Loving Theological Communities 159

needs like her. She and her family made special efforts to convince theauthorities of the last university about their determination not to botheranyone on the campus with her practical needs, instead she will do herutmost best to do everything by herself or if possible with the help of herfamily, like carrying her to and from locations on the campus whichcannot be reached by a wheel chair, etc. She finished her study on timewith flying colors and is doing well in her work now. Disability problemsare not merely issues which concern our emotional being. It is very mucha justice issue. People with disabilities suffer gross injustice in society,therefore it is not to be ignored especially by the church and theologicalcommunities.

Unfortunately, the church generally has not done much to transformthe present condition, instead many churches are still quite indifferentto the issue. The very limited participation of people with disabilitiesin church life confirms the case. Therefore what ATESEA is doingnow is very positive, especially in conscientizing and in developingsolidarity of theological communities and churches in Asia in generalwith people with disabilities. Theological communities and churcheswho believe strongly in God’s promise of life in abundance to all, inthe God of justice who takes sides with those who are oppressed andmarginalized cannot but to take the disability causes seriously, to listento their cry of pain and suffering of marginalization and to becometheir partner in reclaiming their rights as an integral part of God’speople in society and in the church.

Constructing Theology for Disability: Some ReflectionsAs I see it, the indifferent attitude that some churches took so fartowards people with disabilities is greatly influenced by the culturalparadigm that pervades our societies since time immemorial. It iswhat I would like to call ‘the paradigm of the straight’, where onlythose who are considered straight and normal be it physically ormentally are accepted and given due regards in society. The ablebodied are considered straight and normal in such society, becausethey have no physical problems nor are they challenged mentally.Others who do not meet such physical and mental standard are notcounted in and therefore are often marginalized in the society. It is


just natural that in many societies until now it is the able bodied whogenerally determine the social norms and regulations for our societies,because they are also considered as the better, stronger and superiorthan others especially those with disabilities. Thus, they have allprivileges in society including the right to govern and to make decisionon other’s behalf especially that of person with disabilities. Philosophyand social science call this the dualistic hierarchical paradigm whichdivides and confronts world realities one against the other and putsthem in hierarchical order. The usage of the same paradigm has alsocaused much discrimination and injustice to women both in churchand in society (Ivone Gebara, Out of the Depths).

Yes, in the world governed by the able bodied, the disabled bodiedis subjected to the social norms and values which are defined anddetermined by the able bodied, while people with disability hardlyhave any say in this. Quite naturally the experience, aspiration orneeds of people with disability are seldom counted in the decisionmaking process and in determining the makeup of society, as alreadymentioned before. To me this is the root cause of discriminativetreatment and acts of violation done against people with disabilitythat we often see both in church and society. We are called to addressthis injustice and start rectifying it by offering an alternative culturalparadigm which favors, respects and is loving to all and not only to acertain group of people. It is to this need that we, the theologicalcommunities, are called to contribute.

It is also obvious that the churches for a long time have notdeveloped critical standing towards such cultural paradigm, rather tomake use of it unreservedly in the make up of the church life, includingthe church’s theological undertakings. We cannot deny the fact thatmuch of theological thinking developed in the church for a long timeis greatly influenced by this thought pattern. The metaphors used forGod, for example, such as warrior, king etc, stress more on the powerfulable bodied nature of God, which identify very little with the pain andsuffering experienced by people with disabilities. And adding up tothe legalistic type of theology developed also in the church, whichsees misfortune as punishment for the wrongdoing committed againstGod either personally or collectively, while fortune is seen as blessing


coming from God to repay for the right conduct and faithfulness, anydisability is naturally and easily misunderstood as the consequenceof sin committed. The question, “who have sinned, the man or hisparents” (John 9:1-12), posed by Jesus disciples when they see aman born blind sitting at the roadside, reflects such type of theologywhich is very much alive among people in various religiouscommunities and also within the church up to the present day. Surely,such theology has no liberating message whatsoever to humanity. Onthe contrary it oppresses people with disabilities the most for it brandsthem sinful, those who deserve to be looked down upon andmarginalized.

If we read this text from the perspective of the disable bodiedpeople, who are crying for justice and acceptance, for love and respect,we can reinterpret it as the way Jesus is using to refute the traditionaltheological paradigm used so far. Jesus response, “neither this mannor his parents, ... but this happened so that the works of God isdisplayed in his life.” should be understood as a theologicalreorientation or better still theological reconstruction done by Jesusrelating to disability problems. By saying this Jesus is actuallydismantling the dualistic thought pattern which is oppressive to alland is promoting in it’s place a new kind of theology which is morelife oriented and liberating specifically to people with disabilities. Heseemingly wants to ask his disciples then and at all time to look atpeople with disabilities with different eyes, focusing more on theirGod- given life than on their sin. We need to remind ourselves also ofthe fact that committing sin is not merely the story of people withdisabilities, it is indeed the story of all human being. Therefore, it isquite unfair for the disciples or anybody else then and at any time tojudge them so. My friends in the disability workshop said, the questionposed by the disciples shows that it is the society who is disabled andnot the blind man. And I agree totally with them.

Now, coming back to what’s left, I should also say that for thepurpose of developing a life enhancing theology, we could interpretthis text also as Jesus way of calling his disciples then and now,including the churches and theological communities of today, to dothe same dismantling process to our own prejudices and superiority


complex which we have been cultivating for so long towards peoplewith disabilities. We should also hear in the text, Jesus calls to discardour own misgivings, that which goes to the extent of unjustifiablycomparing disability with handicap thus treating disable bodied asunfit for social and church life and to confine them separately, mostlyto homes and special institutions. Jesus is calling us to do otherwise,that is to start reconstructing a more equal, and disabled loving societyand church for all, so that people with disabilities might find space togrow among our communities, to be able to cultivate the potentialsthat God has granted to them however different they might becompared with those of the able bodied people, and however smallthey might be in the eyes of others. Making God’s works displayed inthe blind man’s life as Jesus was saying in the text, is also a call to all,the able and disable bodied alike to work hand in hand in order thatwe may enhance our potentials, and specifically those of the disablebodied that we all may reflect the loving and caring face of Godthrough each and everyone’s life. That’s what the theological conceptof the Image of God that Samuel Kabue and Wati Longchar arereferring to, is all about (S Kabue and W Longchar, “DisabilityDiscourse In Ecumenical and Ministerial Formation Programme”).For when the writers of Genesis text (Genl ; 26-28) speaks about manand woman being created in the Image of God they actually werereferring to an ethical responsibility that every man and woman bear,which is the responsibility to portray the creative, loving and caringface of God through his or her life and works (cf. G Von Rad, OldTestament Theology, vol I). Actually, the word, “Likeness”, {tselemand demuth in Hebrew) connotes the meaning of something ofsimilarity, both in form and appearance (Preuss, in TheologicalDictionary of the OT by Botterweck and Ringgren. In the OT worldthey were used to denote statues placed in certain states which aregoverned by a monarch to show his or her sovereignity over the state(Von Rad, Ibid). Interpreting the words as applied to human being, islike saying that both the able and disable bodied are placed by Godin the world to make God’s presence which is loving, caring andcreative, known to the world. In this vein of thought, we can neverinterpret them as pointing to having the power to dominate, anymore,


as it used to be done by certain interpreters before. Domination doesnot bring any good to human being either individually or collectively,on the contrary it brings evil to many. The people of Southern Kingdomof Israel, who just came back from the Babylonian exile, in whichhistorical context this text was written, experienced the worst evil ofdomination done by the superpower nation during that era. It is justunthinkable then for us to interpret this term along this line of thought.Instead, the people of God who already experienced domination werewarned by God time and again, never to repeat the same experienceagain on anyone else (cf, Ex.22:21,23:9)

In this relation, theological languages and symbols which are beingused to identify God mainly with power and domination needreinterpretation, because it does not tally with the experience of peoplewith disabilities. Power which is misused for the purpose of dominationas it is generally practiced in our societies and churches, as has beenpointed out, has very often marginalized, even excluded the disablebodied persons. It is to this power and domination oriented societiesthat an alternative theology of power should be made to prevail. Thisis what Jesus did also during his life time. His suffering on the cross,is the manner in which he manifested his power in a new and liberatingway. Yes, the cross event is actually Jesus way of challenging theabusive power and offering new way in utilizing it. Jesus shows hisdisciples in particular and the world in general that power that wereceive from God is not meant to be misused for domination purposes,rather for the service and empowerment of many. He also wants todeclare through the cross event that the right and appointed place forpeople with power is with the oppressed and the voiceless in order tohelp them find freedom and voice to speak for their rights, rather thanto be over and oppressive to them.

Another theological concept which I find meaningful in ourendeavor to construct a more egalitarian and disabled loving societyis that of “the household of God” (Eph.2:19). This concept stresseson equal standing among all members of family, despite differencesthat might prevail among them be it in characters, talents, capacities,ethnicity, social status etc.). The word oikumene also denotes the samemeaning. Every living being of distinct particularity, different feature


and character or of unique bearing integrally belong to the house, theOikos, the world where we live in. Making God the father and motherfigure of the household, the concept of the household of God, actuallyputs a heavy stress on the sisterhood and brotherhood relationshipamong family members, based on love which comes from God inJesus Christ. This is the most important value that should hold thefamily together, hence it must be upheld and made prevalent in thehousehold of God. More important still, the concept encouragessharing and empowering among members of the family, eachcontributes for the benefit and the well-being of the whole family. Thatis to say that in the household of God, no member is treated as thoughshe or he is at the receiving end only, rather all are at the giving end aswell. The people with disabilities are very capable of doing that. Inthe experiences of families living with disable bodied person, many ofthem give witness about how much the disable bodied memberbecomes source of happiness in the life of the families involved. Someother speak about the spiritual riches that the able bodied people inthe family need to learn from their disable bodied sisters and brothers.K.C. Abraham in his article, “Theological Education and Disability”also shares from his real life experience of caring for his own daughter,saying that even the mentally challenged person can contribute fromhis or her own resources, the wealth which really enhances the family’sspiritual experience. The stories of person like Helen Keller andBeethoven in the past, or of Stephen Hawkins of the present time,etc, clearly show how much our world can receive from people withdisabilities if they are allowed and are empowered to do so. The CentralCommittee of the WCC also has some very potential leadersrepresenting people with disability. So as I see it, in a loving andcaring family sphere, where every member of the household specificallythose with disability feel secure, accepted and loved, each one willfind space to grow both physically and mentally, and is enabled tocontribute more significantly for the benefit of the whole.

I also think that in our efforts to bring the disability discoursesinto the center of theological concern, we are in need of relating thetheological languages and symbols used for God to the experience ofdisable bodied persons. We already touched on the loving and caring


God. Butothere are also some symbols which are still very much in usein the theological circle that put too much stress on the power and mightof the able bodied God, thus positioning God too far away from theexperiences of people with disabilities. Theological terms such as King,Mighty and Powerful God as already referred to earlier are some of theexamples which need reinterpretation for this purpose. Actually the Biblecontains rich resources of related Iimages of God. We need to rediscoverthe relevant ones and make use of them in constructing a more relevanttheology relating to disability. The suffering and compassionate face ofGod are some of the relevant images which can be brought forward forthe same use.

The Theological Institutions - What We Can Do From Now?As representatives of various theological communities, we need to makeserious efforts to address disability issues in our theological institutionswith real commitment to take up the challenge seriously and concretely.Given the responsibility to educate potential church ministers and futureleaders for the church, theological education should instill positive attitudeand approach towards disability. Only then we can expect some realchanges and renewal in the church in particular, and in society in generalfor the disability discourses and persons with disabilities. Moreover, thisis an urgent call that needs instant response from the church andtheological institution without delay. In fact, our sisters and brothers withdisabilities are actually working hard struggling to reclaim their rights asGod’s children as an integral part of the church and the society. Theircondition is comparable to what St. Paul is saying about the creation,who is waiting with eager expectation,.... to be liberated from it’s bondageof decay and brought into the glorious freedom of the children of God(Rom.8:19-21). They need our assistance and solidarity. Theologicalinstitutions should be in the midst of this struggle for liberation.

To meet this special need some aspects of theological educationsystem are proposed:

1. Relating to academic formation: There are some importantaspects which have to be taken into account. Firstly, thecurricula, which needs to be fashioned towards disabilityconcern or disability loving and respectful. Meaning that


theological curricula should be able to reflect our concern, respectand love to people with disability and to disability causes. Indoing so we need to infuse the disability studies into theologicalcurricula. EDAN has done some successful work along this linewith select theological institutions in Africa and in some otherparts of the world, may be the rest should follow up from there.Of course there are some theological schools which might behesitant in doing so for fear of collision with the already heavycurriculum agreed nationally, such case could be found inIndonesia for example. Confronting with such tendency, weshould propose for a little flexibility and creativity, like integratingthe course with other theological discipline, such as the biblicalstudies, contextual theologies, church history etc. The schoolcould also offer courses on disability as elective to students. Theycan also encourage the final year students to write thesis on thesubject, thus fostering research and publication on the same fieldof study. Actually theological institutions have been through thesame experience with great success when they were introducingfeminist concerns. We can use the same exercise in dealing alsowith disability courses. Secondly, in relation to field work; moreexposures could be arranged for students and theologicalteachers to meet with disabled persons or to visit the relatedinstitutions in order to get them acquainted and to have realexperience of meeting or living with them. Inputs that comefrom field work can further enrich the development of curricula.

2. Relating to community life and the spiritual formation: The abovementioned exposures could also bring enrichment to thecommunity life specifically pertaining to the spiritual growthof the campus community. Worship service on the campusneeds to include stories about the pain and sufferings, thestigmatization and marginalization that people with disabilitiesundergo, and also about their courage in facing life problemsand contribution they give to the society. Such sharing andreflection could enhance empathy, solidarity and appreciationamong the campus community towards people with disability.The campus community should also fashion its life as an open


and a welcoming community to people with disabilities, recruitingthose who are interested and capable to study theology andalso employing them in deserving positions. It needs toimplement the concept of Koinonia where real sharing isexperienced among the community. Theological campus cannever become just an academic arena where intellectual exerciseand abstract theory on God is developed. It should also becomethe real community of believers, where faith in God is lived outin the most concrete way possible. In other words, if we areserious about developing a life enhancing theology especiallyrelating to disability causes, we should also make sure that thewhole system of theological education mirrors this concern andsupport the existence of people with disabilities and othermarginalized people in the world today. We have said beforethat, theology should not become mere words, or remain intheories, it should be brought into practice and become ourhabitual life style. The theological communities should strive tomake it happen.

3. The last related point is physical facilities on the theologicalcampus. Becoming open and welcoming people withdisabilities requires special facilities to respond to their specialneeds. Not many schools could afford the expenses in a shorttime. Yet we have to start with some small steps that may leadto bigger ones. But the first step must be taken.

Bibliography1. Botterwek J. G and Ringgren H, Theological Dictionary of the OT, vol. Ill,

WB Eerdmans Pub.co, Grand Rapids Michigan, 1975.2. Gebara I, Out Of The Depths, Minneapolis: Fortress Press, 2002.3. Longchar Wati, Disability Discourse for Theological Institution. Jorhat:

ETE-WCC/CCA, 2006.

4. Von Rad G, Old Testament Theology, vol I, New York: Harper and Row,1960.


* Rev. Dr. K.C. Abraham, an ordained Presbyter of the Church of South India wasformerly the Director of South Asia Theological Research Institute and Professor ofTheology and Ethics at the United Theological College, Bangalore.

THEOLOGICAL REFLECTIONS ON THE EXPERIENCE OF THE DISABLED

K.C. Abraham*

1. Theology is a discourse carried out by able bodied people for theable bodied. So disability is not a theological category and there isvery little material available which we may draw from for ourtheological reflection on disability. The materials that reflect on theexperiences of the disabled: their special hardship, social pressureson them, their emotional and spiritual problems, their rights and theirstruggle for justice and the peculiar gifts they bring to our faith andour understanding of our spirituality are relatively few.

But thanks to the WCC ‘Programme on Persons with Disabilities’,some resources are made available. The book Disabled God by NancyEiesland is an outstanding contribution with its focus on the struggleof the physically disabled. There are other helpful reflections by thephysically challenged. But the expression of the mentally challengedas they are not used to the conceptual discourse (they have otherways of articulating their experiences) are relatively fewer. HenryNouwen’s reflection on his life with the L’Arch community is anexception.

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Theological Reflections on the Experience of the Disabled 169

2. There are cultural and theological reasons why a discourse on theexperience of the disabled has become difficult. The ideas of perfectionand of beauty that are ingrained in our psyche and sanctioned by ourculture tend to preclude any form of disability. There is no “beauty” inthe disabled. Perfection is measured by physical and mental endowmentsthat are rarely found in the experiences of the disabled. Any form ofdisability makes you less than human.

For this reason they are excluded from society. They are preferrednot to be seen. In our churches they are seldom present. We are toldthat 10% of the human population has some deformity or other. Yetin our church services they are absent. In fact, our church buildingsare not disabled friendly - one rarely sees a ramp or special wheelchair for the handicapped in them. As a pastor I was not aware of thepresence of the disabled, until my child became mentally challenged.

Theologically speaking, a weak God is a misnomer. Our God isAlmighty with exquisite beauty. We will say more about this.

3. Methodology. A theological reflection should begin withmethodology. How do we do theology? The perspective from whichwe do theology is closely related to the “context” of theologising. Alltheologies are contextual. They are not reiteration of timeless truthsand propositions. It is not an effort to apply a prefabricated system ofideas to a situation. Rather theological articulation arises out of ourexperience: experience of suffering, of humiliation and also ouraspirations. Theology is faith articulated from a context. Amartya Senin one of his writings has drawn our attention to the importance ofpositional view in Astronomy - Sun when looked at from differentpositions will have an impact on our views. There is a parallel in ourtheological thinking. Reality viewed from different experiences influenceour theological articulation. The experience of the disabled like theexperiences of women or dalits should generate a theology of a newgenre.

What we have learned from EATWOT is relevant here.Commitment is the first act of our theology. Theological reflection isonly a second act. It has to start from a commitment to the strugglesof the disabled - their struggle for recognition of their rights to exist,


for equality and against all cultural and prejudices and stigma. Ourcommitment is for liberation. Without this commitment our theologyis only a construct in abstraction.

4. Metaphorical theology. Theology is God-talk, a discourse on God.The discourse is based on a language which is symbolic andmetaphorical. It is through metaphors that we articulate theincomprehensible reality. Metaphors arise out of a cultural or socialenvironment. We use images bome out of our experience in the family- Father. There are also political and military images such as ruler,lord, master and warrior.

All these metaphors which are cultural have a preference forpatriarchal dominance. Patriarchy and hierarchy are characteristicof traditional societies. And the metaphors that maintain such orderare used as controlling metaphors. Unfortunately we tend to confusemetaphor with reality. Metaphors are not literal truth. Father is acontrolling metaphor as we are prone to think about the protectiveand caring role of a father as primordial to our life existence. Thisway of looking at theological language opens up the possibility ofother metaphors that we commonly use. Feminists correctly point outthat the caring role of God is best expressed through the metaphor of‘mother’ or ‘lover’.

What about metaphors that arise out of the experience of thedisabled? ‘Disabled God’ is a metaphor that helps us articulate theexperience of God from the perspective of the disabled. NancyEiesland, the author of The Disabled God affirms that the symbol of‘Disabled God’ arises “in the particular situation in which peoplewith disabilities and others who can find themselves as they live outtheir faith and to fulfil their calling to live ordinary lives of worth anddignity.”

She further notes that “contextualisation is that the disabled Godemerges in the particular situation in which people with disabilitiesand others who care find themselves as they try to live out their faithand to fulfil their calling to live ordinary lives of worth and dignity.Contextualisation is an authentic process of perceiving how God ispresent with people with disabilities and unmasking the ways in which


theological inquiry has frequently instituted able-bodied experience asthe theological norm.”

Again, the symbol of Jesus Christ is that of a disabled God. “Inpresenting his impaired hands and feet to his startled friends, theresurrected Jesus is revealed as the disabled God.”1 In this way thedisabled God, not only challenges the stereotyped stigmatisation ofthe disabled persons, but it is an empowering and liberating way ofdoing theology. It is liberating because it is “a clear recognition of thelimits of our bodies and an acceptance of the limits as the truth ofbeing human.”2 In this way theology becomes a liberating truth andre-symbolisation of God - reality can be empowering.

5. The Nature and Power of God. One of the key questions we needto raise in this context is about the nature of God. The classicalunderstanding especially influenced by the Greek philosophy is todescribe God as impassable - beyond change. The prefix ‘omni’ isused frequently in the characterisation of God: Omnipotent,omniscient or omnipresent. All powerful, all-knowing God who ispresent everywhere is beyond all feelings and change. ‘God as RawPower’ was the emphatic assertion. One may recall the concept ofnirguna brahma in the Hindu philosophy. God’s absoluteness ispreserved by picturing God as almighty and powerful, beyond allqualities.

Important changes have taken place in our understanding of God- thanks to our awareness of Biblical God and also the influence ofpersonalistic and process philosophy. We discovered the propheticinsight into the power of God. To the prophets; God does not revealhimself/herself as an abstract and impersonal power but in intimaterelationship.

In Isa. 63:8,9; 54:5,6; ... God as fellow sufferer, a great comforter,a husband and lover are referred to. “A re-symbolisation of divinepower not as a dominative or controlling power, nor as dialecticalpower in weakness but as a liberating power that is effective incompassionate love” is taking place in the prophets.

The discovery of a ‘God who suffers’ is at the centre of thetheological constructions of Bonhoeffer, Moltmann and Dorothy Solle.


This is important for us to develop a new language of God if we take thedisabled and their experiences seriously. Happily we have a strong accenton the suffering God among Asian theologians. One of the pioneers inthis kind of theology is Kitamurai (The Pain of God). We also have therecent writers like C.S. Song who develops the theme of a compassionateChrist. God does not come as an absolute omnipotent God, but as acompassionate God.

Dalit theologians, especially A.P. Nirmal talks about pain pathos asthe authentic experience of dalits and he discovers the face of God in it:God as relational, mutable and also a powerful being. The God whosuffers with us empowers us to fight against all experiences ofmarginalisation, suffering and disability. It is important to affirm thisunderstanding of God when we theologize from the perspective of themarginalization and suffering.

6. Imago Dei. The life of the disabled brings certain challenges toour understanding of human nature. Theological anthropologyassumes crucial significance in Christian tradition. Discussions onimago dei try to explain human uniqueness. But these interpretationsare influenced by the western philosophical tradition, both Greek aswell as enlightenment philosophy. Rationality is concerned as essentialfor human uniqueness. The capacity to reason that presupposesthought, language and the use of concepts distinguishes human fromother creatures as well as the disabled who have no linguistic ability.But recent thinkers who pay attention to the contextual concerns andstruggles “have found a creative new way to take seriously the ethicaland moral dimensions of the notion of the mage of God and thus torecognise that human rights and solidarity with the marginalisedbelong at the heart of any discussion of human uniqueness.”3 AlasdairMclntyre in his work Dependent Rational Animals: Why Human BeingsNeed the Virtues, argues that the facts of vulnerability, affliction anddependence are central to an understanding to human condition. Arefusal to take them seriously and to construct a ‘perfect’ image ofhuman tends to be abstract and irrelevant to the realities of life.

7. Doctrine of Sin: An important biblical insight that has influencedour theology is the affirmation that human nature is sinful. But how


do we understand sin? It is often interpreted as hubris that corrupts theentire nature. ‘Missing the mark’ is another explanation given to themeaning of sin. These insights are important when we consider theindividual as well as the collective experience of people in general. Buthow far are they relevant to the experience of the handicapped? Theyare often ‘sinned against’. The offence they commit is relativelyinsignificant and most often they are not even conscious of their socalled misdeed. Yet their nature cannot be excluded from the purviewof sin. It is better to think them as sinned against. Sinful acts thesociety commits to them by way of discrimination, prejudice andexclusion have serious consequences for their lives. In this sense sinis the disruption of relationships.

Nancy Eiesland in her admirable book, The Disabled God,provides a useful discussion on the specific violence committed to thedisabled. Two concepts used are ‘stigma’ and ‘minority-group model’.

Quoting from Erving Goffman she says stigmas ‘are sociallyconstructed relationships’. Historically, stigmas were imposed onindividuals in the form of physical marking or branding to disgracethem. In modern societies, however, stigmas arise through socialprocesses of interaction whereby individuals are marked or segregatedbecause of an attribute they possess or because of somethingdiscrediting known about them. Hence stigmatised identities emergethrough interpersonal interactions rather than as a psychologicalreaction to events.”

The relationship between a stigmatised person and non-stigmatised person is ‘uncomfortable, tense and frustrating’, (p.60)

Although the theory of stigma is based on interpersonalrelafionships, it ignores the collective and structural factors thatinfluence societal relationships. The minority-group model articulatedby social psychologists is used to address these aspects. This model isexpressed in the following words of Roger Baker,

The minority status of the physically disabled which is due to thenegative attitudes of the physically normal majority...would seemto be in almost all respects similar to the problem of racial andreligious underprivileged minorities... When as these problemsare solved with respect to these other underprivileged minorities,


the solutions may be applied to the physically handicapped as well.4

While this paradigm is helpful, it has to be applied to the disabled. ‘Peoplewith disabilities are subjected to prejudicial attitudes and discriminatoryacts by the able-bodied majority, who consider people with disabilitiesinferior and use environmental segregation by way of built architecturalbarriers, as means of keeping a social and physical distance.5

Stereotypes are often attached to a particular group. ‘The disabledare assessed by the non-disabled on the bases of the overall stereotypeattached to their specific disability’. Unfortunately disabled are lumpedtogether by these stereotypes. But in actual experience each disabledperson is different from another such a person. Each one has his orher own distinct gifts. The trauma caused by stigma and discriminatoryattitude towards the disabled affects their personality and the horrorand tragedy of sin is laid bare to us.

Some Ethical Concerns1. Ethical concerns:

The experience of living with the disabled raises some ethical concernswhich are integral to our theological reflection. The foremost is thequestion of justice. The disabled are denied their basic human rightsand they are excluded from society. To restore their dignity is to strugglefor it. There has been some efforts by the physically disabled toorganise themselves and fight for their rights. They critically look atthe stigma that hurts them and reject them. Nancy Eiesland pointsout that “although living with disability is unique to each individual itis shaped by a dominant social milieu that devalues and discriminatesagainst people with disabilities. These people are stigmatised i.e., theyare marked as bearers of spoilt identity.”6 Some breakthrough is madeby the physically handicapped and their organised efforts in resistingthis social evil. But in the case of mentally challenged, they are notcapable of organising themselves. In solidarity with them, care giversand others should create an awareness of their hurts and struggle fortheir rights.

Justice is often understood as balancing the rights of differentgroups. But prophets bring to our awareness the concept of


compassionate love as integral to justice. For them a just relationship ispossible only if all are included and cared for. Therefore the test of justiceis how society treats the most vulnerable sections. They are not askingfor charity, but they demand, in their own way, justice and participation.Justice that includes compassion is an enriching concept. A workshopon disability conducted by the WCC has these closing words “In sharingout compassion, we may not always do or give much but we need to doit with the attitude and compassion of Christ. That invitation goes to allpeople.”( Workshop on Disability Discourse, 2004)

2. Participatory Structures:Justice is realised in the creation of participatory structures for the weak.In the area of education, health, housing and other basic areas of life theState/community should evolve support structures that enable thedisabled to participate fully in the life of society. They are not subjectedto the charity and philanthropy of some individuals or church groups.But when the state creates them their participation is their right. Of coursecare givers can be enlisted to serve these structures. It is the responsibilityof the State/community to provide them. In many countries in the Westthe State is fully involved in providing such facilities with the tax payer’smoney. In India and in other Asian countries we have a long way to go.

3. Power:Underlying every form of relationship is power, an essential categorythat shapes our ethics. Here again two contrasting images are givento us in the New Testament: Demon and Servant. In Jesus’ commissionto the disciples they are given the charge to proclaim the good newsto the poor, to heal the sick and to cast out demons (Mk. 6:7-13). Thecommand to cast out demons is problematic to us. It is all the moredifficult when we think of demon - possessed as the mentally derangedperson roaming around the streets abusing everybody and sometimespeople tend to include the mentally challenged in this category! Now‘demon’ is part of the symbolic structure of the ancient world. Totranslate it literally is to miss the point. From the accounts of Jesus’miracle stories of casting out demons, we see demons possessinguncontrollable power; they go about destroying themselves, othersand the environment. Demons are within us, especially when we exert


self-oriented power. They use power to abuse or gain control of othersand nature. Power used without any accountability can end up as adestructive force. It should be transformed into power to heal, to buildup the other. Mission consists in the process of transformation fromdemonic power to power to love. Ecological crisis is the result of thedistorted, uncontrollable power humans exert on nature. It is demonic.How can this be transformed into power to care?

The command of Jesus points to the way of accomplishing this.He asks them not to take additional clothing and to accept hospitality.They should experience the powerlessness. Presenting the good newsfrom a position of strength and dominance is abhorrent. We experiencethe powerlessness in solidarity with others. How true this is when weconsider ecology and the life of the disabled. We are in solidarity withthe powerless nature and the vulnerable.

An Empowering SpiritualityOur concluding reflection will be on spirituality. The experience of thedisabled raises questions and challenges to a kind of spirituality whichis influenced by the so called prosperity theology. It holds that Godbless you with wealth and good health; but illness and suffering aresymptoms of sin or the result of God’s punishment. This facile inferenceis stoutly rejected in the Bible. The Cross points to the ‘spiritual andredemptive’ significance of suffering. An empowering spiritualityrooted in the grace and power of God gives us a new orientation toour lives.

For most of us, we possess an ‘instrumental view of faith’. ‘I havefaith in my car’. ‘I have faith in the bank or the financial institutionwhere I keep my money’. These are examples of instrumental view.

It is result oriented; faith that enables us to receive some benefits-cure of sickness, give prosperity, promotion in jobs etc. All these favoursare received because we have faith. This kind of faith is common inother religious traditions. Many flock to Sai Baba - Rich businessmen confess that their prosperity is the result of their faith in Sai Baba.Is our faith in Christ of the same order?

Many followed Jesus because of his miracles. But Jesus at places


indicates that faith is not merely to get some benefits. Jn.6:25 ‘He asks,do you believe that you have eaten the bread when I performed themiracle’.

A distinction between faith in Jesus and faith of Jesus should bedrawn. Certainly they are inter-related, but nevertheless a distinctionshould be maintained. This distinction guards us from the danger ofturning our faith into a means of getting something - instrumentalview.

An exclusive emphasis on faith in Christ can be reduced to ameans to an end. Faith of Jesus can be a critique to mere instrumentalview of faith. Faith of Jesus is faith in the ever sustaining presence ofGod. It was not benefit oriented; but a life that is constantly andunmistakably oriented to God, the Father.

It is faith that gives us strength to face all vicissitudes of life evenwhen things go against you. You know that you are not alone. Crossis the moment. Faith is expressed as commitment in the midst ofsuffering. Faith is tested when suffering comes. But it is not simple tosay it is the will of God. That fatalism is not faith. We are often temptedto “explain” suffering in terms of the will of God. But God’s will is nota label to that can be put on all unhappy situations. “God wants tobring joy not pain, peace not war, healing not suffering. Thereforeinstead of declaring anything and everything to be the will of God, wemust be willing to ask ourselves, where in the midst of our pains andsufferings we can discern the loving presence of God”? (HenryNouwen) Listen to the testimony of St. Paul. In the midst of sufferinghe makes a strong declaration of his faith.

“We are afflicted in every way, but not crushed; perplexed, butnot driven to despair; persecuted, but not forsaken; struck down, butnot destroyed; always carrying in the body the death of Jesus, so thatthe life of Jesus may also be made visible in our bodies” II Cor. 4: 8-10.

This is not a fatalistic kind of attitude, it is triumphant. Faith is notinstrumental, but organic to the life and its relationships.

Notes:1. Nancy Eiesland, The Disabled God, Nashville: Abingdon Press, 1994, p.98-


99.2. Ibid., p.108.3. See ‘Theology, Science and Human Nature’ by Wentzel van Huyssteen in

Princeton Seminary Bulletin (Vol. XXII No.3,2006, p.202. He mentionsthe writings of Edward Farley, Phyllis Bird, Michael Walker representingthis point of departure.

4 . Roger Baker, “The Social Psychology of Physical Disability,” Journal ofSocial Issues 4 (1948): 36.

5. Quoted in The Disabled God, by Nancy L. Eiesland, p.63.

6. Ibid., p.6l.

Towards a Liberatory Theology of Disability 179

* Dr. Gordon Cowans is EDAN Caribbean Coodinator and the Principal of KnoxCollege, Spalding Clerendon, Jamaica, West Indies

TOWARDS A LIBERATORY THEOLOGYOF DISABILITY: HUMANITY IN CREATION,

DISABILITY AND THE IMAGE OF GOD

Gordon Cowans*

A Doctrine that Oppresses?There is a conception of the doctrine of creation which is stigmatizingand oppressive to persons with disabilities, perhaps particularly tothose born with impairments. In its crudest form it sees God, the Creatoras one who intricately orchestrates every earthly activity andoccurrence and whose perfection dictates that every item of thiscreation is created perfectly, Any deviation from apparent perfectionmust then be explained over and against God’s perfect actions. Oftenpersons with disabilities are identified as those bearing the signs in ofimperfection.

So what might a liberating theology of disability have to say aboutCreation and about human beings as created in the image of God?

A Doctrine of LiberationA Christian doctrine of Creation is not primarily to make historical orscientific statements about the world and its origin. Its purpose is to

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14


give meaning to and purpose for the existence of the world and meaningand purpose for human interaction in and with it. It holds that the worldand human life cannot be understood purely by scientific, investigationand observation. Knowledge of how the world works does not give usknowledge of why the world should work or for what purpose it oughtto work. The doctrine makes affirmations about the purpose and natureof the universe and the purpose of life in it.

God and the Created OrderThe universe is an expression of the purpose and grace of God. Barth’stheology insists that the world has not come into being simply as anexpression of thought or even purpose, but it most profoundlyrepresents and expresses the grace and favour on the part of theCreator. The doctrine of Creation means that the world and all that isin it, including human life, are gift. They are the provision of a free,trustworthy Giver, Creator.

The world, the created order is finite and dependent. It operateswithin limits. The universe can do no more or no less than what is inthe capacity of a creation that is totally dependent on God. Thefulfillment of human life is to be found in God. Made for God, weroam restless until the desires of our heart rest in God (to paraphraseAugustine).

Though dependent and finite, the world operates with relativeindependence. It has structures, processes, and energy systems whichoperate systematically and relatively independently. God’s governanceof the world is primarily through the processes God created. Godneed not be conceived of as ordering directly and immediately everysingle event. In this world there are irrationalities, accidents, and evenabsurdities.

Humankind’s PurposeOur doctrine of Creation enshrines the notion that the highest form ofcreated existence is personal. Creation is a personal act of the TriuneGod. Nothing in the experience of the created order supersedesinterpersonal relationship and the highest expression of positive humaninteraction is called love.


The Christian doctrine of Creation affirms that the created order isgood. This goodness is defined by its appropriateness for the purposesof God. God’s good purpose is displayed in the creation as it supportshuman life in its quest to find meaning and purpose for being and as itenhances human experience.

Many modern theologians strive to conceive of a creation in lesshierarchical terms. They emphasize the interconnectedness betweenEarth, human life and living and non-living things. The sustainabilityof the one is inextricably linked to the respectful stewardship of theother.

Creation’s goodness does not mean that it is perfect. In life weexperience creation filled with wonders and evidences of purpose andmeaning” but we also encounter a creation that appears at timesirrational, absurd, purposeless, and wasteful.

The Christian doctrine affirms that unity and diversity are boththe will of God. AH creatures and things are the one creation of God,yet with each possessing its particular place and role. Creation is theone work of God yet within it individuality, diversity and plurality areenshrined in its design.

Christian doctrine affirms that God called human beings intoexistence, that God knows each by name and that God charges eachwith stewardship responsibility and sets out to redeem each by God’slove. Each has an identity, individuality, a name. This reflects animportance accorded by God to the human person. Human life canonly be appropriately understood within the purpose of God.

Why did God, create human beings and for what purpose? Thispurpose may only be defined and refined in relation to God, otherhuman beings and to the rest of the created order.

The good God created human beings, and so human existence isgood. Life is a gift. Human beings cannot create human life, and sono one has any greater claim to life over another .What each personclaims for him/herself is due to every human creature.

Disability and the Created OrderBecause the human being is a creature, he/she is limited by theboundaries set by the Creator. True life is experienced while seeking


God’s purpose, within these limitations. In this recognition, the differenceswhich people with disability present lead us to a deep understanding ofhow similar we are. All human beings live within set boundaries. Allhumanity is limited by space and time. And yet, does not each humanbeing strive to push towards the limits in a quest for fulfillment in life?

That then becomes the word to be heard by those who are thedesigners of structures, systems and attitudes in the world. That (noless, no more) is the quest of persons with disabilities: to recognizethe limitations yet to strive to push against these limitations in thequest for fulfillment in life. Attitudes, structures and systems ought tobe designed in such a way as to promote the fulfillment of theexperience of abundant living for all human beings.

The Issue of PerfectionPerfection is a human construct. It is a construct which is stigmatizingand oppressive to many. In Creation, God said ‘good’, God did notsay ‘perfect’. Good means ‘suits my purpose’. Perfection is determinedby people’s values. One’s perception or definition of physical perfectionmay differ radically from another’s. Sameness of physical attributesand/or ability should not be so valued that it devalues the personbecause of physical difference.

How much we may learn from Eiesland’s account of DianeDeVries’ experience.

DeVries was born without limbs and with above elbow upperextremity stumps. Born with this congenital disability, she neverinternalized able-bodiedness as the norm to which she should aspire.Thus she was able to see her own body as “different but not

defective......she claims her body as authentic space. Refusing todefine her own birth as a tragedy, she rejects dominant conceptionsand reconceives it as a natural beginning of an ordinary life” (Eiesland,1994:32).

Despite others’ perceptions of her physical ‘imperfection’, sheevaluated her body positively, as compact and streamlined. Herawareness of the difference between her body and others did not leadher to conclude that her body was incomplete. Although hers wasdifferent, it was nonetheless intact and healthy. She came to realize in


early childhood that for many able-bodied people, her evaluation wasinconceivable. For her, prosthetic devices were “more a hassle than ahelp, she felt more disabled and less independent with the devicesthan without them.....DeVries presents her body as attractive, whole,and integrated, claiming an empowering image that reinforces herself-understanding.”(Eiesland, 1994:34)

Self-affirmation and LiberationThis self-affirmation of a confident woman with disability generatesechoes of the 1960’s slogan - ‘Black is beautiful’ which resonated ina community whose oppression had spawned centuries of self-disparagement. In claiming dignity and assigning value to themselves,a race was striving to be emancipated from the horrendous oppressionof slavery and the concomitant damage to the human psyche. Somuch of freedom is to be found in a positive self-image.

Leo Buscaglia (1975) reflects on the role which family membersand helping professionals can play in the shaping of a positive self-image in children. “The child with a physical or mental disability,born in our society, is not, as yet, handicapped, simply disabled.Doctors, parents, teachers, psychologist, friends, relatives, all no doubt,well-meaning, will be responsible for convincing this child, or helpinghim to learn, that he is handicapped”. (Buscaglia, 1975: 19) Self-affirmation is a giant step towards liberation from the potentiallydamaging psychological effects of disability.

Imago DeiAll of the foregoing brings into sharp focus the question of what itmeans for every human to be created in the image of God. Accordingto the first creation narrative in Genesis, God said, “Let us makehumankind in our image according to out likeness; and let them havedominion over the fish of the sea and over the birds of the air, andover the cattle, and over all the earth, and over every creeping thingthat creeps upon the earth. So God created humankind in his image:in the image of God he created them, male and female, he createdthem” (Genesis I: 26 -27).The phrase ‘the image of God’ has beenvariously interpreted throughout the annals of Christian doctrine andtheology.


What might the Christian doctrine of humankind being made in theimage of God have to offer in the concept of a liberatory theologyofdisability?

a. Some early interpretations claimed some physical resemblancebetween the human person and God. Such anthropomorphismbecomes very problematic in the light of the knowledge ofGod as Spirit. How could a physical body be made to resemblea spirit? What are the physical attributes of spirit?

b. Perhaps the dominant Western interpretation resides in thenotion of the capacity to reason as being that characteristicwhich best mirrors the divine. This conception sees humanrationality as a participation in and a reflection of the divineLogos or reason. This is the highest valuation that can begiven to the capacity of human reasoning.

c. Some interpretations focus on the exercise of power. As theywould argue, dominion over the earth given to humankind bythe Creator reflects God’s exercise of power and dominionover all else, a capacity into which God invites human beingsto participate. This conception has contributed to the logicwhich has fueled an often arrogant exercise of power, takenas licence for one to dominate the other. Relationships areconceived of within a hierarchical framework with the moredominant exercising control over the other. Such aninterpretation has been used to legitimize reckless exploitationof other human beings and the assets of the Earth.

d. Yet other interpretations emphasize the human capacity forcreativity and freedom. Human freedom and its creativecapacity reflect the free creativity of God and so it is in itsexercise that humankind reflect the image of God, the argumentwould go.

Disability and God’s ImageNone of the above formulations take sufficiently into account theexperience of disability, particularly the experiences of persons bornwith impairments. Many persons are born with impairments which


inhibit their capacity to engage and interact with their environment inthe same way as others.

A liberatory theology of disability must insist that the only conditionfor the presence of the image of God must be human life itself.Wherever there is human life, there too is the image of God, though itmay be yet to be repealed and comprehended. How then may wediscover the image of God in the face of disability?

God’s Image in RelationshipA view which would be consonant with a liberating theology ofdisability is that view which sees the symbol “image of God” asreflecting and being reflected in human life in relationship - Relationshipwith God and with others in the created order. Migliore (91) exploresthe nature of God and identifies the unique place of relationship andcommunity in his conception of God. Like God, human beings aremeant to live in a harmonious community. There is a quality ofrelationship, which is reflected in the very nature of the Triune God.God’s very nature reflects mutuality and love. It is this quality ofrelationship which human beings are enabled to reflect - relationshipsof acceptance and mutual respect, which recognize the dignity of theother and promotes healthy self -esteem in each partner. To be sure,some human relationships are nothing more than exploitative, self-defeating attachments. These do not reflect the relationship of mutualaffirmation which God portrays for human emulation.

“A codependent relationship is one in which an individual definesherself or himself primarily in terms of the other person. Codependentpersons have little sense of meaning or value in their own life exceptthat which comes through this relationship, around which they focusall of their energy. Without the relationship, codependent people areafraid they would have no sense of self...relationships must includeboth a sense of attachment to and separateness from the other. Thatis, they must know that they live only in relationship to others, but notdefine themselves solely in terms of a particular relationship.”( Saussy,l993:370)

Human relationship, when experienced as God intends it, “reflectsthe life of God who eternally lives not in solitary existence but in


community. Thus the image of God is not to be construed primarily as aset of human faculties, possessions, or endowments. It expresses self-transcending life in relationship with others - with the ‘wholly other’ wecall God, and with all those different ‘others’ who need our help andwhose help we also need in order to be what God intends us to be”(Migliore,91:122).

A Christological StandpointThe concept of the image of God must be explored from a Christologicalstandpoint. “Jesus Christ is the fullest expression of what God intendshumanity to be....Hence the form of human life that we meet in Jesusthe Christ will surely be the decisive factor in any Christian statementof what it means to be genuinely human”(Migliore, 1991:123).

In Jesus, humankind is led to an experience of life in community,in its purest sense. Some communities are formed to meet parochialneeds and are fed by the demands of exclusivity. These ar^e not theattributes of community which Jesus exemplifies in his walk with fellowhuman beings. “Jesus is depicted as the humanbeing- for-others, assomeone who lives in the utmost solidarity with other men andwomen, especially with those who are defined by social and religiousconventions as being outside community with God and God’s chosenpeople. So to exist, says Christian faith, is to be the image of God,whose eternal triune love makes room for others and establishes richlydiverse community.”(Migliore, 1991:128)

We are created for relationship. All other qualities of being, othercharacteristics of the human person are meant to be understood inthe context of community. We are “given these endowments, thesecapacities for understanding and willing, making and doing, in orderto enter into and sustain the relationships with the counterparts ofour being, apart from whom we are ‘hollow’ beings” (Hall, 1986:116).

This conception of God’s image encountered in relationship goesto the heart of the disability discourse at this time. It is in therelationship of persons with persons, that the image of God isexperienced in the world. We are guided away from the static-idealistic-individualistic conception of the human being.


The question of what each brings to the relationship becomessuperfluous; because it is in relationship that each and both ‘touch’God. The relationship creates something that is more than the sum ofthe individual parts. Never mind that one’s gift to the process, in purelyhuman terms, might have been considered less than the gift of theother. That becomes irrelevant; because the gift of the relationship toboth is significantly more than either one could give the other. For theopportunity of relationship with God and other humans is itself a giftfrom God. Relationship is a gift.

This is a wholly inclusive conception. It is in imaging- ‘in be-ing’- that the image of God is revealed in the world.

ReferencesHall, Douglas John (1986) Imaging God - Dominion as Stewardship (Wm. B

Eerdmans Publishing Co.)Migliore, Daniel (1991) Faith Seeking Understanding (Wm. B Eerdmans

Publishing Co.)Leith, John H. (1993) Basic Christian Doctrine (Westminster/John Knox

Press)Buscagia, Leo (1975) The Disabled and their Parents: A Counseling

Challenge (Charles B. Slack, Inc)Eiesland, Nancy L. (1994) The Disabled God: Towards a Liberatory

Understanding of Disability (Nashville, Tennessee:Abingdon Press) Me Cloughry, Roy and

Morris, Wayne (2002) Making a World of Difference - Christian -Reflections on Disability (London: SPCK)

Boff, Leonard(1997) Cry of the Earth, Cry of the Poor (NY: Orbis Books)Saussy,CarroIl(1993) “Pastoral Care and Counselling and Issues of Self-

Esteem” in Robert Wicks and Richard Parsons(ed.)Clinical Handbook of Pastoral Counselling vol. 2(N.Y:Paulist Press) Wicks, Robert and Parsons

Richard (ed.)( 1993) Clinical Handbook of Pastoral Counselling vol.2(N.Y:PaulistPress)


* Dr. Sung Yong Park is a Peace activist and the Co-chairperson of NonviolentPeaceforce Corea, South Korea.

THE ECO-JUSTICE PEACE MOVEMENTOF PEOPLE WITH DISABILITIES:

INTERWEAVING WITH ECO-FEMINIST VISIONSAND PRACTICES

Sung Yong Park*

IntroductionAfter 9.11 event, military violence in the name of “war againstterrorism” has spread out all over the world. Another dark phenomenonof globalization in area of multinational capitalism, poverty, diseases,migrant workers and global warming etc., has heavily attacked theglobal citizens. Especially, the vulnerable Others as the least, the lostand the last are rapidly disempowered under these waves ofglobalization. All the more, all of us in the world are confronting acommon, unprecedented problem—the possibility of annihilation ofall beings by nuclear disaster or ecological destruction.

In confronting with this urgent planetary problems anddestabilization of human security of the periphery/the bottom (eg.,peoples with disabilities, indigenous peoples, migrant workers) ourmoral and socio-cultural practices have to address the interweavingissues of the personal, the political and the global problem according

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The Eco-Justice Peace Movement of People with Disabilities 189

to a new sense of reality, for the personal well-being is interrelated/interdependent with the planetary wellbeing. This new practice needsto lift up the muted Others’ voices and their leadership in the public,main streaming discourse. As a pro-ecofeminist, I will bring ecofeministvision and practice into the issue of how to empower people withdisabilities. I believe that ecofeminist movement as one of the significantecopeace movements can give a great contribution for resistance andtransformation of the vulnerable “Others” against any ‘-ism’ ofdomination and oppression, particularly to egalitarian practice ofpeople with disabilities, with the aim to construct a new non-hierarchical and ecological community.

The paper will consist of four parts: The first one is to discuss anew sense of reality in our time and paradigm shift issues (ch.l). Thesecond one will be the meaning of the ecofeminist vision and practice,and their applicability into the eco-justice peace movement issue ofpeople with disabilities (ch.2-4). The third one is about ‘liberative’hermeneutics for empowerment of people with disabilities (ch.5). Finalone is to deal with construction of the greater community of resistanceand transformation against violence (ch.6-7). The focus is not onwhat kind of problems the disability discourse has, but on how peoplewith disabilities can be empowered in our troubled world byecofeminist vision and practice.

The Necessity of New Paradigm on Our Perilous PlanetConcerning the issues of “what” and “how” in constructing of theoryand practice in our time, many practitioners/activists have beeninspired by Thomas S. Kuhn’s work that explained the characteristicsof the paradigm shift in scientific discipline.1 In order to deepen ourdiscourse on empowering the praxis of people with disabilities, I wouldlike to note some significant points in Kuhn’s works. First, new scientificdiscovery comes from the awareness of anomalies/variables thattraditional models could not fix. Second, the persistent crises ofmalfunctions become the subject matter of scientific discipline. Third,the community of practitioners has a significant role in both the choiceof and the legitimacy of the paradigm. Finally, the choosing of a newparadigm brings a significant shift in perceiving the nature of a problem


and its solution (e.g., in theory, method, and evaluation). With the newparadigm the world is seen differently.

Kuhn’s explanations of the ‘what’ and ‘how’ in a scientific paradigmshift contribute to looking for the intellectual and relevant discourse forthe oppressed Others in our time. Kuhn’s contributions to our discourseare the following: 1) any paradigm, as a system of interpretation, ishistorical (not timeless) and contextual; 2) anomaly is a prerequisite fora paradigm shift; 3) paradigm and reality are interrelated andinterdependent, because the understanding of reality depends upon ahermeneutical model of inquiry; 4) a new paradigm can exist only throughthe sharing and legitimating of the community. The existence of a newparadigm requires practitioners’ epistemological and existentialconversion and commitment, sometimes requiring them to risk theirlives in embracing the new paradigm.

In our time, we have been confronting the multiple challenges of“new senses of reality” to transform our old lifestyles, values andworldviews. For example, we are confronting unprecedented situationslike the following: 1) the results of one’s actions in one place affectingothers in other places; 2) the accelerating degree and scope of globalecological destruction; 3) uncertainty, for the first time in human historyabout the future of humanity; 4) healing the diseased Earth requiringthe efforts and wisdom of all humanity; and 5) measures to cope withthe troubled world have to be enacted urgently, because the opportunityof healing the Earth is left to only a few generations. Facing theunprecedented possibility of total extermination of all life-forms onour planet through nuclear warfare and ecological destruction, weare now pressured by the challenge of a global agenda, one whichcalls for all persons to reconstruct their lives and their work to helpour earth survive and flourish.

What are new variables that traditional model cannot fix? Themono-voice of a European, white, male, elite group in themainstreaming/malestreaming discourse is now moving to multi-voices from the periphery and the bottom. Contemporary moralpractice becomes more and more anomaly/crisis-centered, since thesilent, marginal Others are now speaking out. The traditional modelspracticed by the ‘able-bodied peoples’ have brought social and


ecological multi-crises such as mal-development, nuclear threat, ecocide,poverty and de-stability of human security in the vulnerable groups, tomention a few. The able-bodied’ practice of apathy, indifference andabstraction brought us the reality of misery with both crying of the humanOthers and crying of the earth Others. These cases of new variables/anomalies that traditional model cannot deal with, requires a newparadigm that brings the flourishing of the subordinated, vulnerablehuman Others and eco-Others.

The Interweaving of Ecofeminist Vision with the Disability DiscourseThe eco-justice issues includes human rights violence by militarism,deforestation, desertification, toxic waters, air pollution, the mono-agriculture of multinational plantation and biodiversity crisis, decreaseof wildlife and so on. These issues are not only feminist issue, but alsoone of people with disabilities as well as people of color, the poor andthe children. Ecofeminists claim that there are twin connection betweenthe unjustified domination of human Others (e.g., women, people ofcolor, people with disabilities, children, the aged and the poor) andthe unjustified domination of the earth Others. The vulnerable Others’well-being will be directly and disproportionately destabilized/threatened by military, institutional and cultural violence, with higherrisk and harm than the able-bodied people. Let me summarize thetwin connection between ecofeminist issues and the ones of peoplewith disabilities in followings2:

a) Historical interconnection: historical data and causal explanationsshow the connection of women, people with disabilities and nonhumannature. For instance, androcentrism and patriarchal practice is theroot cause of social and environmental desolation in an aggressive,war-prone, and mastery-mindset way.

b) Conceptual interconnection: the masculine rationalism (thesuperiority of rationality) plays the naturalization of women and peoplewith disabilities. Reason and rationality are separated from the realmof the body, nature and the physical. The former is superior to thelatter.

c) Empirical interconnection: empirical data show the linkage amongthe poverty/illness of women, the underclass, people with disabilities


and environmental destruction. Their disabilities are directly influencedby pesticides, toxins, and other pollutants.

d) Socioeconomic interconnection: the effects of Western agriculturaldevelopment depend on false, male/the able-bodied-biasedassumptions. This maldevelopment does not consider the productiveabilities/activities of women, people with disabilities and nature,because of orientation of commodity production to get profit andcapital on market.

e) Linguistic interconnection: the language plays a critical role inreinforcing sexist, racist and naturalist view of women, people withdisabilities and nature. The latter have less status, value and prestigethan men. Women and people with disabilities are often described asthe metaphor of animals in inferior level. Nature also is raped andmastered as the metaphor of women or people with disabilities.

f) Spiritual and religious interconnection: the patriarchal heritage ofthe Judeo-Christian and Western intellectual traditions describes thehierarchical pyramid of dominance and status which means that theups are spiritual and superior to the downs. The disability/impoverishment of people and nature is regarded as the result of thepunishment and the sin of their own faults. The spirit is credited morethan the body/the earth.

g) Epistemological interconnection: Western view about knowledgeis objective and the knower is an objective, detached, independentand rational observer. It serves patriarchal ideologies of dominationand control or masculinist projects. Those at the bottom of socialhierarchies and nature are not regarded as the active epistemologicalsubject.

h) Political interconnection: ecofeminist movement, human rightmovement with minority, environmental movement and othergrassroots political movement cooperate to deconstruct the oppressivesocial, economic and political systems and the reconstruction of viablesociety.

i) Ethical interconnection: women, people with disabilities, andnature require ‘ethic of flourishing’ which means the good life, livingwell in community of caring. Ecofeminist theories and practices serveas a primary site for determining what is good for the subjugated


humans and things.Again, the reasons why I believe that ecofeminist visions and practices

are useful to address the issues of people with disabilities are these: (1)they commit to siding with the voiceless, oppressed Others through thepraxis of resistance and empowerment; (2) they identify domination ofany ‘-ism’ through critical analysis from women’s embodied experiencesand particular contexts; that is, interweaving issues of sexism, classism,racism, ‘able-ism’, ageism, militarism, imperialism and naturalism (theoppression of nature); (3) they are driven by an explicit emancipatorypolitical engagement toward changing the world, with loyalty to thepossibility of a transformed future; (4) they aim to restore the agencyand subjectivity of the oppressed Others, by using women’s subjugatedknowledge and values such as embodied knowledge, relationality,emotion and caring. In other words, ecofeminist perspectives give boththeoretical and practical assistance for the sake of solidarity with thedowntrodden and oppressed.

In addition, as seen in the suggestion of Kuhn’s paradigm discourse,ecofeminism emphasizes the importance of a community with solidarityfor peace, justice and the environment. I believe that, without thereconstruction of a new local and global community, there will not beany substantial progress in changing the world. I am sure that theempowering and flourishing of people with disabilities also lies in how toreconstruct the new community of resistance and transformation on thelocal and global levels.

Extended Solidarity between Disabled Others and Ecological OthersIn the process of the globalization of injustice (such as poverty, hunger,oppression and genocide), the ecological apocalypse brings a newconcern for economic and ecological well-being, that is “eco-justice.”Eco-justice connects social justice and ecological health, for socialinjustice interacts with ecological destruction. Particularly, eco-justiceand eco-peace issue reveals the interconnection/interdependencebetween the disability/disempowerment both of hurnans and theearthlings. For example, there is interconnection/interdependencebetween the cry/the wound/the suffering of the oppressed humanswith the cry/the wound/the suffering of the earth. Leonard Boff states,


“The Earth is also crying out. The logic that exploits classes and subjectspeoples to the interests of a few rich and powerful countries is the sameas the logic that devastates the Earth and plunders its wealth, showingno solidarity with the rest of humankind and future generations.”3 Thiscrying/wound/suffering is resulted from the power-addicted practice ofthe able elites and their apathetic, indifferent sky-down/dominant eyes.

For example, this arrogant, apathetic eye leads to the ignorance anddisregard of heavy prejudice and discrimination towards disabled women.The disabled women, perceiving as imperfect, dependent and weakbeings, are maltreated as beings in a “vegetative state” like a naturalbeing (the myth of dehumanization). Persons with this dominant eyealso consider the disabled person as a faulty article like the case ofeuthanasia. In this case, with low feeling of guilt, for person with apatheticeye, the life of disabled person is not worth living (the myth of damagedmerchandise). Sometimes, many persons with emotional or mentaldisabilities are regarded as being insensitive to pain or those whounderstand less (the myth of feeling no pain). Also, people with sometype of physical or mental disability are seen as dangerous and as athreat to society (the myth of disabled menace). In addition, many peoplebelieve the vulnerability of the disabled persons who need other people’shelp in daily lives (the myth of helplessness).4 This is the same with whatthe arrogant rapists have done to the earth as they have just done to thecallous things to get profit and capital.

As the solution to this dominant logic, the eco-justice society, first,requires an epistemological change in which the Earth is seen as aliving subject endowed with dignity and sacredness. And humanbeings are understood as the friendly beings with other earthlings.Second, it needs a change from the current, linear model ofdevelopment focusing on progress and unlimited profit to a new visionof dialogue, equity and caring community. This aims at theconstruction of a counter-culture against the globalization of marketsand profit and for the globalization of solidarity, attention to victims,sharing of goods and friendship with nature.

When we introduce ecology into our moral practice, ecologicalperspective has brought about epistemological, ethical and religious


impacts that humans have never experienced. In other words, ourecological knowledge of reality brings fundamentally new value-systemsand political strategies. Some important inspirations from ecologicalperspectives are the following. First, our identity shifts from beingdefined in terms of isolated individuality to being defined in terms ofinterrelationship with others. Second, there is no hierarchy inecosystems except the hierarchy in human culture. The stability andflourishing condition of the ecosystem lies in its diversity.5 Rather,ecology shows an “inverse hierarchicalism” that the higher and morecomplex the level, the more vulnerable it is and dependent upon thelevels that support it. Third, the ecosystem is a community of subjects.Rock, river, leaf, animal, mineral, air, earth, etc., are not just thingsbut subjects of agency that cooperate with other beings in establishinga homeostatic system. The earth is like a living being with its owncreative rationality for self-reproduction and self-organization.’6 Fourth,according to the new cosmos creation-story of contemporary science,all animals, trees, rocks, human beings and planets have the sameorigin. We all originated from Stardust some fifteen billion years ago.7

In the clock of the universe, human lives first appear two secondsbefore midnight. All of us preexist and co-exist in a vast chain ofheavenly beings. Fifth, the sustenance and creativity of the ecosystemare the result of the interaction of exchange, communication andcooperation. The members of non-human nature are eco-fellows inour common home—the Earth.

These new ways of perceiving natural reality require a newrevolutionary vision crossing boundaries of species, time and spacein recognition of their radical interrelation and interdependence.Ecology brings a sense of place in a realistic and comprehensive way:realistic in the sense of living our lives according to things as theyreally are, and comprehensive, according to the expansion of oursense of time and place (e.g., from human history to the universe’shistory, and from domestic home to planetary home). The cosmos isa communion of subjects. All of us are both the heirs of the universe’slong journey and ancestors of its next generations. These newperceptions call for a new paradigm that integrates “a new language,a new imagination, a new politics, a new pedagogy, a new ethics, a


new discovery of the sacred, and a new process of individualism(spirituality).”8

4. Empowering the Oppressed People with Disabilities as MoralAgents

Concerning empowering issue of people with disabilities, oneconfronts two contradictory realities: one is reality of misery that thecultural practice and system of the patriarchal and able-bodied peoplehave victimized the lowly and vulnerable people, particularlyaccumulating heavy burdens on shoulders of people with disabilities.People with disabilities located in the bottom of social hierarchybecome ‘invisible citizens’ who are deprived of the needed humanrights of access to education, employment, marriage, family, propertyand health. Contrarily, another one is reality as the movement ofresistance and transformation practiced by the oppressed Others. Thebottom and the periphery become the locus of the personal and socialtransformation against dominance and violence, for the bottom/theperiphery know best by their experiences what dominance andviolence are. The bottom/marginal is “where pain is.” Those who livein this site are the people in society who are simply not seen, or evenworse, are seen only as categories. They are those who suffer injustice.Their impoverishment and disempowerment are produced bymechanisms of exploitation.

Since the prejudice and social discrimination of people withdisabilities are systematically institutionalized by power anddomination, to see anti-reality from below needs critical and analyticreflection. Various prejudices and discriminations are intermingledthrough socio-cultural practices such as language, cultural value,social practice, institution and worldview. Therefore, we canunderstand the fact that the reality perceived was attuned to the self-interest of the dominant groups, and that a particular viewpoint ofreality has been unconsciously universalized with the acquiescenceof the oppressed.

Another significant issue to empower the oppressed Others isabout the knowledge-power relationship. From the point of view ofpost-colonial critics and critical theorists, language is power-laden


and politics-laden; it forms and disciplines our bodies, minds and attitudes.Language regulates the scope of our imagination and manages themethod/goal of discourse. Moreover, language can easily serve ideologicalfunctions that maintain the hegemony of the dominant privileged groupsand screen out others’ faces and voices. The questions “whose languagedo I use?” and “whom does my language serve?” must be considered inthe process of reconstructing the liberative discourse of people withdisabilities.

Again, discourse dominated by the powerful lets the effect of powercirculate in an uninterrupted manner through the whole society. Thisdiscourse produces the truth. “‘Truth’ is linked in a circular relation withsystems of power which produce and sustain it, and with the effects ofpower which it induces and which extend it.”9 Power is exercised andre-produced through mechanisms of disciplines (such as educationalapparatus, administration, and juridical systems) that normalize the valuesof the wealthy and powerful. The core of Michel Foucault’s arguments isthat our knowledge, truth and discourse are regulated by the effect ofdominating power and that our knowledge and discourse are circulatedand normalized by disciplinary institutions.

The question now is this: In the interlocking situation of power,language/discourse and institution, how is it possible for the powerless toresist domination and transform the status quo of the unjust world? Ifwe agree that language is not neutral but politics-laden and power-laden,preferential options for the oppressed have to choose a supportive poweras opposite to a dominating power. My answer is to rename the realityfrom ‘felt’ experience of people with disabilities and to use their situated/embedded knowledge. To enable the powerless to name themselvesand to find their dignity and full humanity, they seek a new language toimagine the new reality.


5. Renaming Reality from the gendered/disabled Others’ EmbodiedKnowledge

According to an ecofeminist theologian, Sallie McFague, we human beingsare linguistic, and our identity is decided by how we name reality. Thetraditional naming of reality in the Western intellectual tradition has beenformed by the influence of an anachronistic, individualistic, hierarchical,and patriarchal worldview.l0 But, this classic naming of reality is harmful,because it excludes the experience of the gendered Others,11 thesubjugated Others and oppresses other forms of life (nonhuman Others).Our time calls for a new naming of reality, one that is holistic andresponsible; in other words, a new inclusive vision of reality to payattention to the well-being of the oppressed and the vulnerable.12

Ecology also provides a new “earth-up” perspective (rather than a“sky-down” one) that we are all interrelated and interdependent accordingto a common creation story, and that ecological destruction has“inappropriately” impacted human life (that is, while the powerful, elitegroups have accelerated ecological destruction, the poor, the vulnerableand the weak are the most impacted).13 Therefore, ecology extends thescope of our practice into the vulnerable earth Others who areinterconnected with the self/my community.

Feminism also offers both a methodological and a socio-politicalcontribution to the reconstruction of the oppressed Others’ liberative

discourses in our time. Its methodology lies in the consciousness-raisingof the oppressed, by paying attention to the ideological legitimacy/falseconsciousness/deception/prejudice which supports privileged elite groups.However, feminism does not restrict itself to how to see differently, butincludes the political action for an egalitarian society without any kind ofoppression. Feminist action focuses on the web-like solidarity, (inMcFague’s term, “the weaving of a quilt”), a solidarity which enrichesthe variety of contributions.

In feminism, women “define themselves in terms of embodiment,”and “appreciate nature in its many different forms of embodiment.”Ecology “deals with the interrelationship of organisms and theirenvironment.”14 A common creation story (all of earthlings are heirs


from one Stardust) is a story of embodiment. Our identity cannot beseparated from the body. For instance, McFague insists: “It [the body]is the shape or form of who we are. It is how each of us is recognized,responded to, loved, touched, and cared for—as well as oppressed,beaten, raped, mutilated, discarded, and killed.”15

The re-consideration of the body is the central issue in our time.McFague sees that the main reason for the ecological crises lies in the“inability to love the ‘body’ of the earth, practiced by patriarchaldiscourse. According to her argument, the re-approval of the body isa revolutionary challenge to our moral evaluation, for it brings a newperspective to our ethical concerns. The ecological crisis will not beginto turn around until we change, at a very basic level, how we feelabout bodies and about the material creation in all its incredible varietyand richness of forms. It is not enough to change our life-style; wemust change what we value.16 The re-centering of the body intointellectual discourses presents an alternative moral issue of what wevalue in our way of being, thinking and doing in the scheme of things.In “embodied” knowledge, new moral values such as relationality,emotion/affection, attention to the particular Others’ needs, and lovingperception are related to the body.

This gendered Others’ visions and practices take sides with theliberative discourse of the disabled Others in order to rename thereality. The self-image of the disabled women about how they seethemselves is critically influenced by concepts of the dominant culturefocusing on the beauty and the ugly relating the body. Problems lie innot to consider the diversity of bodies, but refers to the ideal body ofthe non-disabled. So, the body of the disabled women is seen as theinferior and undesirable one. This culturally programmed image haspressed the disabled women to look at their bodies as imperfect andgives self-deception to one’s identities.

However, ecofeminists’ “embodied” epistemology supports tocorrect the distorted self-image of the gendered/disabled Others fromtheir felt experiences of bodies at the various levels. It is different fromandrocentric, “disembodied” epistemology as seen in classicalmainstreaming practice. The latter is the abstract, emotionless viewfrom above, from nowhere. Its ideology of so-called objectivity


represents the interests of white, male, middle-class and the able-bodiedWesterners at the expense of the less privileged. This mainstreamingperspective of the body that is masculinized, idealized and spiritualizedhas to be dismantled in order to include other suffering bodies.Ecofeminist’s embodied experience provides “situated” knowledge thatis concrete, particular, and partial. It pays attention to the particular,embodied Others’ needs in a concrete context. It has an inclusive agendato consider not just my well-being but the well-being of the variousembodied sites on the planet. It gives significant inspirations about howwe humans fit appropriately into the shared space with other bodies(e.g., with oppressed human bodies such as hungry bodies, overworkedbodies or raped bodies, and with earthly bodies such as rocks, trees oranimals).

This body is expanded to include the planet. The Earth is the infinite,diverse, endless, internal and earthly body as one. Because it concernswith the needs of concrete bodies, ecofeminist discourse calls collegialand pluralistic practice from various groups, because the embodiedknowledge is partial and particular. The embodied action is concernedwith eco-justice. That is, the embodied ethic moves us not “only towarda more biocentric and cosmocentric perspective but also toward a moreinclusive sense of justice for the needs of all (embodied) human beings.”17

Community of Equals and Empowerment as Hermeneutical PlaceIn addition to the cognitive shift in paradigm of disability discourse, thepractical issue to make the lives of the oppressed Others flourish requiresto reconstruct the community of the lowly and the marginalized. Thismeans that the oppressed are “saved by practice not preaching” andthat to be Christian in a world of the marginalized is to be in solidaritywith the poor.18 As stated in Kuhn’s paradigm discourse, the constructionof community provides not only a place of survival but also oflegitimization for intellectual discourses. This community provides a spacefor social practice, where the oppressed recall their subversive memories/subjugated knowledge, make new resistant narratives and dream of thehumane and just society.

Ecofeminist/disability discourse concerns not only theoreticalframeworks but also political engagement for the liberation of the mostvulnerable and for their well-being. For the sake of liberation from


oppression and marginalization, ecofeminist/disability communities focuson communal and collective practice rather than the privatized andindividual practice. Communal praxis is required as a “strategy of survival”of the marginalized and oppressed so that they can cope efficaciouslywith the strongly violent and exclusionary practices of patriarchy. Thenetworking of resistance can provide a promising strategy against theglobalization of domination and oppression. Moreover, by weaving thefragmental, individual resistance into a quilt of communal praxis (e.g.,widening the circle of resistance), the marginalized and oppressed Otherscan empower one another and reestablish the just, friendly society.

The ecofeminist/disabled community focuses on the experience ofsolidarity and the struggle against oppression. Within this community ofequals and mutuality, the suffering Others (women/disabled persons)have hermeneutical privilege and authority against androcentric reality.Service and fellowship in this community are channels of mutualempowerment that exercise power as a means of liberation rather thanof domination.19 This new identity of community as equals andempowerment lies in the ecofeminist perspectives that reality isinterdependent and interrelated, and that relationality is actually whatwe are.

Praxis AnalysisHermeneutics of Hermeneutics ofEngagement and suspicion:transformation: Discernment about Anti-

Empowerment/celebration reality/distorted Reality

ReconstructionHermeneutics of

resistance: Revitalizationof subjugated knowledge


The praxis of this new community basically consists of the dynamicintegration of (1) analysis, (2) reconstruction and (3) praxis. The firstanalytic step aims to identify key features of problems that challenge ourcontemporary ecofeminist/disabled communities (consciousness-arisingand critical reflection of the distorted reality). One of these is a tendencyto “think from above,” namely, utilitarian, dualistic, atomistic, andhierarchical thinking. The second step is to reconstruct/re-image thesubstitute languages/models from ecofeminist/disabled persons’imaginations and lived experiences initiated from the history of struggleagainst domination and oppression. Reconstruction of theselanguages/models orients towards open, caring, inclusive,interdependent, and mutual characteristics. The third step is toenvision/empower an ongoing liberative and dialogical praxis, focusingon the construction of new communities of non-hierarchical, mutual,intersubjective relationship for the flourishing of all life-forms, withpreferential option for the well-being of the most vulnerable. The powerof this community is that of engagement and solidarity

Again, one can apply this hermeneutical/political strategy into thesituation of the particular persons with disabilities by the followingsteps: 1) analyses of the able-body’s texts and teachings biased byandrocentric, non-disabled consciousness, and liberative critiques ofthem; 2) the “revalorization” of the alternative values and symbolsthat have been regarded as “subjugated” knowledge/experience withinhistory of struggles for the disabled Others; 3) the social activism fromthe male/the non-disability-centered to a community of equity,responsibility and communication; including the network for peace,human rights and planetary well-being. The first step is to awake theoppressive conceptual frameworks as cultural practices in our society.This framework includes value-hierarchical thinking (up-downthinking), oppositional value dualisms (male/white/rational/culture vs.female/color/emotional/nature), power-over relation (parents overchildren/tyrants over citizens), practice of privilege to Ups (driving acar/high-income housing/attending a college), and logic of domination(logical structure justifying domination and subordination).20 Thesecond step, based on the imagination and vision of people withdisabilities, is the creative process for their own “re-naming of reality.”


This new reality is energized by new knowledge of embodiment,relationality, contextuality, difference, subjectivity and non-hierarchy.The third step is focused on social activism for the construction ofnew community locally and globally, because the final end ofoppression relies on “how we act and organize differently” ratherthan “how we think differently.”

Widening the circle of resistance and transformation in globalcommunityWar, various human rights violations, and ecological destruction resultin disability. And the able-body’s emphasis on efficacy and competitionon global market makes the lives of the disabled people worse.Therefore, eco-peace is the disability issue. The disability issue isinterconnected with other practices of domination and oppression.The ecofeminist ethic of care stresses paying attention to a particularOther’s need in a concrete context. It is contextual and relational ratherthan principle- or rights-based. It emphasizes the role of emotion,empathy, and embodied knowledge in moral judgments. Therefore, itdevalues the universal, abstract, normative conceptual schemes, andvalues the embodied practice for suffering Others, especially throughinterconnection between sexism and naturalism, (the oppression ofnature). However, even though ecofeminist insists on paying attentionto the particular Others’ need in concrete context, there are no enoughdiscourses to interconnect ecofeminism with disability issues. Now itis time to deal with the disability issue from ecofeminist perspectiveand practice. Moreover, this interconnection of nature, women anddisabled persons enriches and deepens our emancipatory agenda andstrategies. For instance, the femininization/disablization of nature andthe naturalization of women and disabled persons bring a deepunderstanding of the oppression of women, nature and the disabledpersons in broader context. The oppression of women, nature, andthe disabled persons are interconnected both in cultural ideology andin social structure.

It would be helpful at this point to summarize some significantfeatures of ecofeminist peace movement related with the disabilityissues. First, ecofeminist practice is derived from geopolitical issues.


It pays attention to the concrete pains of human body and of the earthlybody caused by institutional injustice. The locus of ecofeminist practiceis the political site of the struggle for oppressed Others’ liberation and fortheir well-being. Its agenda is beyond the mere change of worldviewand focuses on political actions against poverty, militarism, over-consumption, over-population, the market system of competition andprofit, mal-development in the Third World, neocolonialism, elitism ofnon-disabled bodies and so on. These economic and political issuesmarginalize the lives of women/disabled persons and devastate the livingspace of nonhuman nature as well. The more unjust relations betweenpeoples and systems of oppressive power, the worse the well-being ofwomen, disabled persons and nonhuman Others. The geopoliticalcharacter of ecofeminist practice strives for solidarity with other grass-root movements against the ‘culture of death’ in favor of the commongood.

Second, ecofeminist peace movement is not just anti-cultural againstpatriarchal diseases, but it is also constructive with revolutionaryimagination. Ecofeminist theorists choose the languages neglected anddenigrated by ‘malestreaming’ linguistic discourses of autonomous,dispassionate, disembodied, abstract reasoners. They revitalize femininelanguages such as feeling, affection, attention, loving-eye, sympathy,vulnerability, fragility, finitude, nurturance, caring, organism, and so on.The issue is not just new language but perception of a new reality broughtabout by that new language. For instance, how to treat nonhuman Otherswell is understood not in terms of abstraction of rules, principles or rights(e.g., inherent rights) but in terms of touching, carnal knowledge,receptivity and connectedness. These alternative languages (e.g.,vulnerability, finitude, sympathy etc.) empower the disabled body andthe earth body as moral agents.

Third, ecofeminist practices extend the community of equals to thebiotic community. For ecofeminists, the relationship between humanand nature is interactive and intersubjective. A human being is an earthlingwith respect and love for others. Nature is an active subject with its ownbeing and agency. This biotic community is decentralized, non-hierarchical and interrelational. The community membership is dialogical(not confrontational) in decision-making and promotes mutual support,


and ecocratic lifestyles. This community fosters ecological consciousness-arising and eco-practices against the exploitation of life systems.Ecofemmists prefer body-practice rather than mind-practice. They seeka situation in which each life-form is a body with a space to live in andgrow. Ecofeminist compassionate practice stresses the preferential caringfor the least, the vulnerable, and the weak in the ecosystem, for theyeasily lose their living spaces.

Now ecofeminists and the disability activists issue come to realizethat the personal, the social and the global are interrelated in a globalvillage. Therefore, without planetary well-being/security, there is nomy/our well-being/security. Concerning the task for planetary well-being, ecofeminist peace movement includes multiple and complicatedagendas. To mention a few, they are the priority of praxis rather thandogma; open-mindedness for the excluded Others (e.g., voicelesswomen, suffering people with disabilities, and other vulnerablespecies); institutional reformation based on justice and non-hierarchy;solidarity with other groups for eco-justice on a global scale, and so on.

At the core of those agenda lies the significance of an ethicalresponse to the question of how we can live better and how we canmake things better both on a personal and on a public level in theworld. For these goals, ecofeminist pacifists emphasize the shift fromparochial practice (the intra-practice within the boundary of one’sown needs) to planetary practice (the inter-practice to work togetherwith other practitioners or grassroots activists). Since there are infinitenumbers of tasks in a planetary agenda, and we are interconnectedand interdependent, any kind of effort by every human being has tobe counted for this planetary project. Also, as an ethical response toour urgent and unprecedented crisis, the significance of responsibilityto and commitment on how we can make things better, and how wecan live appropriately on the Earth as our home is required as a globalcitizen.

Empowering Strategies for Leadership of People with DisabilitiesWhile one realizes that peace is the disability issue in the confrontwith globalizing and complicating crisis, the disability activists oftenfeel despair and impotence to cope with day-to-day problems and


tasks. Even among the general public toward disabled people there arenegative attitudes of ignorance, apathy and contempt. So, it is not easyfor people with disabilities to participate in eco-justice peace movement.However, the world history has shown cultural evolution from oppressionand domination to liberation and equality, deriving from various humanright movements and peace movements by black people, indigenouspeople, and women. Persons with disabilities have a hermeneuticalprestige to participate in these movements, for they have experiencedwhat oppression/domination/violence are. From their embodiedknowledge, they can tell the truth of their felt experienced of suffering tothe general public.

Peace movement consists of four dimensions: peace study, peaceeducation, peace action and peace advocacy/network. Disabled peaceworkers can make strategies according to each area in integral ways.

a) Peace Study: It seeks to analyze the followings: what is anti-reality/distorted reality? Who has the power to make adecision? What are the values/attitude/policies to keep thisundesirable situation? My suggestion is to have think-tanks toinvestigate/study the depth of these issues about how toproduce, distribute/circulate oppressive discourses/practices.

b) Peace education/training: Consciousness-arising and criticalreflection is not enough. Peace movement needs thecommunity of resistance and transformation. The constructionof alternative community depends on the making peaceworkers/activists through systemic training courses. For thisgoal, disabled activists can join together with other non-disabled peace activists to share training courses. Use variouson/off line ways. Plan weekend, night, weekday or campprograms to get the concerned people. Show them the goodmodels/cases about how/what to do and inspire theirimaginations and dreams in order for them to follow in easyway.

c) Peace action: Not just focus on street demonstration (hardprogram), rather plan cultural events/campaigns that can getthe general public without hesitation (soft program). Use anyhuman right, peace meetings or conferences to address


disability issues and monitor their reports and give themfeedback. One of the most effective ones is to have on-linemedia to make disability issues visible to the public. Start withpeople, use people’s imagination/ideas and proceed withpeople in participatory and collaborative ways.

d) Peace advocacy/network: The more you can find supportivegroups/institutions/organizations, it is better for peaceadvocacy. Try to have a joint-program with them, especiallywith feminist movement associations and peace movementones. Mobilize enrolled members through various events/programs in order to keep their concerns vivid to youractivities. Give them opportunities to participate as volunteersin a local, regional and global level.

Feminist slogan says that the personal is the political. Since disabilityissues are interweaving with the global issues, one’s personal problemcan be used to look at the global issues. Maybe because of heavy,globalizing issues, one can be too much serious and exhausted easilyduring issue-fighting process. In order to overcome heavy stress anddespair-feeling in dealing with the ongoing problems, the mostimportant is rituals (or communal recognition) of celebration. Forecofeminist practice, rituals of celebration are to recognize/appreciateany bits of success story/event participated by community members.Those empower members to be connected one another. And the energycomes from this sense of connection (energy of ‘the power-to’ and‘the power-with’). The power and wisdom come from grassrootspeople. Trust them and stay with them in collegial way in order toignite peace movement.

ConclusionInspired by Thomas Kuhn’s significant contribution to paradigmdiscourse, I have addressed some important strategies on the challengeand the empowerment of the people with disabilities. At first, newchallenge come from globalizing crises in integral and comprehensiveway: the personal is related with the political and the global. Ourunprecedented situation such as nuclear threat and globalization ofdiseases, military violence, poverty and ecocide calls for us to enact


the eco-justice peace movement both for local and for planetary well-being. Ecology says the truth of “an inverse hierarchicalism that thehigher and more complex the level, the more vulnerable it is anddependent upon the levels that support it.” Feminist practice also givea hermeneutic prestige to the subjugated human Others in egalitarianway. In this sense, ecofeminist discourse and disability discourse areinterweaved to empower the most vulnerable human Others and non-human Others such as women (include children and the aged), peoplewith disabilities and nature, for those are variables/anomalies thattraditional, mainstreaming discourse cannot cope with.

Therefore, I suggest that an epistemological shift is required tolook at ‘anti-reality’ based on anomalies/variables which male/non-disable supremacist model/practice cannot fix/cope with, furthermoremaking things better and all of us flourish in our home, on the Earth.This anti/distorted reality has focused on the universal, abstract,normative, apathetic, sky-down eyes that ‘other-ize’ the vulnerable,disabled humans and non-humans in oppressive framework.Thisconceptual framework lies in the distorted concept of the body that ismasculinized, idealized and spiritualized.

Secondly, I am sure that disability activists’ renaming of realitycan be empowered by the collaboration with ecofeminist visions andpractices focusing on the particular, subjugated Others’ ‘embodied’knowledge and ethics of care such as relationality, sympathy, non-hierarchy, mutuality, interdependence, caring, affection, dialogue,equality and solidarity. Disabled persons’ felt experiences (the pain/crying of human body) can lead to care for the pain/crying of theearth body. They are the most victimized by prejudice of parochialmindset and oppressive systems. Therefore, they know better what iswrong and what oppression is. Their pain and despair are archetypicalexperience to reach others’ suffering/crying. This gives a legitimatingfoundation about why persons with disabilities also have to getleadership in peace movement in local and global level, with theirown language and alternative imagination. Language is power-laden.

Finally, like Kuhn’s explanation, I agree that the praxis ofcommunity of engagement and transformation is so important toempower people with disabilities and the subjugated Others as well.


For, as I stated, community “has a significant role in both the choice ofand the legitimacy of the paradigm.” Community legitimates a newparadigm and supports its member’s practice as the truth. Now, thiscommunity of equals and caring is extended to include the earth Othersoppressed by masculine, non-disabled elites’ practices. New practiceof this non-hierarchical community is not individual one, butcommunal/collegial one to consider everyone’s effort/talent/wisdomin dealing with complicate, planetary crisis, like adding each squarein a quilt-making. In confront of waves of interconnected crisis toglobal citizens, no longer is parochial practice efficacious. Global orplanetary practice is urgently required, because we have one fate andour eco-crises are unprecedented.

To conclude, I state that (eco-) feminist vision and ethical practicehave the preferential option of the particular Others’ need in theconcrete context and use the subjugated Others’ ‘situated/embodied’knowledge.

However, (eco-) feminists do not yet substantialize their promisesinto the disabilities discourses. Unfortunately, feminist solidarity withthe disability discourse still remains as a tokenism in abstract, generallevel, which means insufficiency of collaborative works between eco-feminists and disablity activists (I mean that feminist’s terminology ofthe subjugated Others is still abstract and general). Now it is time forthe disability activists to voice up to the public discourse. I am surethat the disability discourses would give a great synergic effect oneco-peace movement in local, regional and planetary level.

Notes:1. Thomas S. Kuhn, The Structure of Scientific Revolutions (Chicago &

London: The University of Chicago Press, 1962).2. Karen J. Warren, Ecofeminist Philosophy-a Western perspective on what it

is and why it matters, (Landham, Boulder, New York, Oxford: Rowman &Littlefield Publishers, Inc., 2000) 21-38.

3. Boff, Cry of the Earth, Cry of the Poor, (Maryknoll, New York: OrbisBook, 1997), xi.

4. Lglesias, M and Gil, G, “Violence and Disabled Women”, from website:


www.independentliving.org/dossl/iglesiasetan998.html5 Karen J. Warren and Jim Cheney, “Ecological Feminism and Ecosystem Ecology,”

Hypatiavo .6,no. (spring 1991): 184ff.6. James E. Lovelock, Gaia (New York: Oxford University Press, 1987). John S.

Dryzek, “Green Reason: Communicative Ethics for the Biosphere,” inPostmodern Environmental Ethics, ed. Max Oelschlaeger (Albany: NewYork Press, 1995), 101-118.

7. Thomas Berry, The Dream of the Earth (San Francisco: Sierra Club Book,[988).

8. Leonard Boff, Ecology & Liberation, A New Paradigm trans. Johncumming: (Maryknoll, New York: Orbis Book, 1993), 115.

9. Michel Foucault, Power/Knowledge: Selected Interviews & Other Writings1972-1977, ed. Colin Gordon, trans. Colin Gordon, Leo Marshall, JohnMepham. Kate Soper, 5lh ed. (New York: Pantheon Books, 1980), 113.

10. Sallie McFague, Models of God: Theology for an Ecological, Nuclear Age,(Philadelphia: Fortress, 1988), 3.

11. Ibid., p.12. McFague is indebted to Carol Gilligan’s understanding thatWestern morality is based on an androcentric framework (the ethics ofrights and rules) and women’s moral understanding is based on relationality.See Carol Gilligan, In a Different Voice: Psychological Theory and Women’sDevelopment (Cambridge: Harvard University Press, 1982).

12. Ibid., 3-1.13. Ibid., 4.14. Sallie McFague, The Body of God: An Ecological Theology (Minneapolis:

Fortress Press, 1993), 15.15. Ibid.16. Ibid., 16-17.17. Ibid.,4818. Leonard Boff O.F.M., Faith on The Edge: Religion and Marginalized

Existence, trans. Robert R. Barr (San Francisco: Harper &Row, Publishers,1989), 5.

19. Rosemary Radford Ruether, Sexism and God-talk: Toward a FeministTheology, 2nd ed. (Boston: Beacon Press, 1993), 206.

20. Karen J Warren, Ecofeminist Philosophy, 46-47.

Culture, Sin, Suffering and Disability in Society 211

* Rev. Dr. A. Wati Longchar is the Dean of Theological Extension Programs of theSenate of Serampore College (University), Kolkata, India.

CULTURE, SIN, SUFFERINGAND DISABILITY IN SOCIETY

Wati Longchar*

IntroductionThis is an era of contextual theologies. In India, we have dalit theology,tribal theology, women’s theology, eco-theology, etc. All these faithreflections are done primarily by able-bodied people for the able bodiedpersons. Theological reflection from the perspective of persons withdisabilities1 is almost silent in all our theological discourse. Personswith disabilities whose voices were never heard in the church, andwhose experiences were never considered in doing theology, areraising new theological questions: Are we not created in the ‘Image ofGod? Is our disability a curse from God? Is our physical impairmentresult of our parents’ sin? our personal sin? Are we sinners? Why arewe excluded from the church which is for all? Why do people lookupon us as inferior being? How do we contribute our gifts to the lifeof the church and society? Christian theology and ministry of ourchurch will remain incomplete without addressing those issues andconcerns. It demands a new way of reading of the Bible, doing theology

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and ministerial practice.

Persons with Disabilities in SocietyIt is said that 10% of the human population has some deformity orother, yet they seldom receive any attention. There is a person withdisability in every 10 families in India and most of them live in ruralvillages. They live without education, medical care, without properfood and clothing. In most societies persons with disabilities are treatedas second-class people, object-of-charity or even abandoned. Theyare subjected to prejudicial attitudes and discriminatory acts by theable-bodies majority. Socially, persons with disabilities are the mostmarginalized social group. They do not exercised and enjoyed thesame basic rights as their non-disable counterparts. In the context ofeconomic competition, persons with disabilities experience seriousdiscrimination in employment opportunity because employers in bothpublic and private sectors regard persons with disabilities as weak,helpless and incompetent to perform work. The International Workshopon “Disability Discourse for Theological Colleges” held in Bangalore,2006 made an observation that

Globalization is further making the situation of the disabled veryvulnerable. The economic growth-oriented approach todevelopment, privatization, competition, and emphasis onstandardization of labour will further marginalize disabled persons.The preference given to smartness, efficiency, swiftness, beauty,etc. will do greater damage to the life and work of persons withdisabilities.2

Therefore, persons with disabilities are usually the first to be dischargedand the last to be hired in any form of employment opportunities.

There is also a close linkage between the poverty and disability -disability causes poverty and poverty causes disability. Persons withdisabilities constitute the disproportionate number of the poor in thedeveloping countries. 97% of children with disabilities who live in thedeveloping world do not have any form of rehabilitation and 98% donot receive any education. Disabled women, especially blind and withspeech and hearing impairment are the victims of sexual abuse. Theyare raped and in some cases killed by the rapist or even by familymembers, to relieve them of pregnancy and social stigma.


In many families, person with disabilities are not given due respect.Even if the person is the eldest, if he/she has disability then he/she isnot allowed to be involved in decision making processes of the family.This is linked to the belief that people with disabilities are inadvertentlydisabled mentally and therefore not capable of making right decisions.Such an attitude creates division and discrimination in the family. Itundermines the persons’ intelligence as well. Some of the commondiscrimination experiences by persons with disabilities in society are:

a) Inheritance: A disabled person cannot inherit properties of his/her parents. A disabled would not be considered for inheritancewhen a family bequeaths a share of land to the children.

b) Stigmatization: Disability connected to superstitions culminatesinto stigma. They are looked upon as inferior, sinner or impure/imperfect beings. People often avoid association with them.

c) Infanticide: In some societies children with disabilities are killedon the grounds of considering them as evil or sinful, or toprotect family’s prestige/status.

d) Abandonment: In some cases children with disabilities areabandoned simply on grounds of keeping away ‘the curse’,or stigma.

e) Confinement: Often as a means of hiding what is perceived tobe a disgraceful aspect in the family, a disabled child is keptin seclusion. Sometimes, parents keep them in ‘care centres,’and never visit them again.

f) Illiteracy: Persons with disabilities are not given equal treatmentin accessing the right to education. Most of the dropped outor illiterate are disabled people. Till today, many educationalinstitutions in India do not have facilities to admit them.

g) Many die due to neglect, even though it is a preventabledisease.

h) Denial – They are denied of political, economic and educationrights. Some church even denied ordination of the disabledon the ground that a disabled minister may distract otherswhom he/she is supposed to serve.


Cultural Beliefs and DisabilityAmong many societies, there is a strong belief that nothing justhappens by chance. It is believed that bad things or unfortunate eventsare considered to be caused by the evil spirit and good things are theresult of the blessings from the good spirit. If something happens inone’s life, e.g. serious suffering, death, accident, disability, even deathof animal and poor harvest, people always considered as aconsequence of bad action such as the killing animals while one’swife is pregnant, giving false witness on land matters or killing ofinnocent person, telling lies, violation of religious observance, violationof restricted days, taboos, etc.3

Such a stigma and denial are rampant in many societies.Cultures and traditions collude with the scriptures, impacting the livingcondition of people with disabilities as they suffer many forms ofinjustice, discrimination and exclusion in society.

Sin and Suffering “Outside” the Structure of God’s CreationAccording to the biblical tradition, creation is an expression of thepurpose and grace of God. The world and all there in, including humanlife, are gifts of God and they are dependent on God. Taking the Greekphilosophy of created order as theological framework, Christianthinkers have expounded the doctrine of creation within thehierarchical structure where people with disabilities are treated as an‘outsider’; as if they have no personhood and they are imperfectcreation of God. Let us consider Thomas Aquinas’ view of createdorder as an example since he has made the greatest impact andcontinues to influence our perception of life. According to Aquinas,God, in the beginning, simultaneously created a hierarchy ofcreatures, ordered according to their degree of perfection.4 In thishierarchical order, angels are at the highest peak. Angels are createdas purely spiritual beings and they are above human beings. In thishierarchy, the higher ones are perceives as holier and closer to God.Humans, the rational beings, are the highest among the created beinghaving the ultimate right over other creation. This hierarchical orderis divine design and “the imperfect beings are for the use of perfect.”5

Aquinas further explained that ‘material’ creatures, other than human


creatures, were created that they “might be assimilated to the divinegoodness”6 through rational creatures. Those creatures lower thanthe “spiritual human creature in the hierarchy,” are simply assimilatedinto the divine goodness “by serving the human creature.”7 Since theintellectual nature who represents the ‘Image of God’ is superior tomaterial nature, the whole material nature is subordinate to intellectualnature. In other words, the whole material nature exists for humans’use because humanity alone possesses rationality and exercisefreedom. This quality is called the ‘Image of God’. Therefore, inAquinas’ structure of creation, there is no room for the persons whoare born with physical impairments, more particularly persons wholack the capacity of reasoning for they do not have ability to governthe lower creatures; they cannot be considered as full rational beings.They are the imperfect creation of God. Any form of disability makesa person less than human - they are not created in the ‘Image ofGod.’ In this hierarchical order, persons with disabilities are an‘outsider’; they are simply imperfect beings without any worth andvalue. Their disabilities are manifestations of sin and they arepredestined to suffer pain. It is within this theological framework thatmany theologians articulate the concept of the ‘Image of God’, sinand wholeness.

Sin and DisabilityAn important Christian tradition that has influenced people’s attitudeis the doctrine of sin and creation of humanity. The presence of personswith physical impairment in society created much debate in Christianchurch from early times, especially on the question of perfect God,imperfection creation and the consequence of sin, etc. Two positionsof the church may be cited here to show the interconnection betweendisability and sin.

a) Disability as Consequence of Sin: A Source of Exclusion

The concept of sin is differently used in the Christian circle. Sometheologians speak of ‘missing the mark,’ the other speak of ‘dethroningGod and enthroning self at the centre of one’s life’ etc. But the mostcrucial issue is: how does the Christian understanding of sin affectthe lives of persons with disabilities?


A dominant Christian view of physical impairment is that it is theconsequence of sin. Even today, majority of Christians believe that itis the consequence of sin, punishment from God and a curse to thefamily. This belief is further re-imposed by the doctrine of rebirth(karma samsara) in Hinduism8 and Primal religious belief on evil spirit.9

This wrong interpretation of disability links sin to cause much damageto persons who lead a healthy person with disabilities. This view hasbecome a source of exclusion in society. Classical theologiansexplained the “Original Sin” as the universal and hereditary sinfulnessof human since the Fall. It is believed that since all human beings arethe descendants of the first couple Adam and Eve, all humanity hasinherited the sin of their parents and so all are sinners. Augustinetaught that the Original Sin is transmitted through the sexual act.Original Sin has distorted God’s perfect order of creation and theconsequence of which is imperfect order of creation. Since imperfectcreation is the result of sin, they do not come under the scheme ofGod’s grace. Disability is thus the direct consequence of sin and thework of demons. It is a curse and punishment from God. Physicalimpairment interpreted thus as the work of the demon andconsequence of sin has deprived persons with disabilities a full life inthe church and in society.

Sin is further interpreted in relation to ‘Holiness.’ The Christiandoctrine of ‘Holiness’ further re-imposes exclusion of persons withdisabilities from religious affairs. This doctrine is a construct of thepowerful and the privileged people in the society. It makes some peopleimpure and imperfect as God accepts only the perfect one. Even allofferings should be without blemish, and perfect. By accepting thisdoctrine, we have excluded persons with disabilities as imperfect andunholy, and thereby have excluded them from the temple ministrywhich uphold in our churches even today.

Though the offence persons with disabilities commit is relativelyinsignificant and most often they are not even conscious of their so-called misdeed, many people take it for granted that their disability ismanifestation of their own personal or parents’ sin in the past; it couldbe during this present life or in the past life. Unfortunately, the churchtakes more seriously like smoking, drinking, or going to movies on


Sunday as sin. But neglects the sinful acts and crimes the societycommits to disabled people by way of discrimination, prejudice andexclusion that have serious consequences on their lives. This socialsin is more serious. There are sufficient proofs that Christian theologyof (the Original) sin and holiness are the root for the denial andexclusion of persons with disabilities in society and church. This wrongnotion of the traditional view of sin and holiness has not only neglectedpeople’s real life situation, but also affirms the oppressive context anddo not give direction for transformation of life. It justifies the escapefrom institutionalized form of social evil. In short, this wrongunderstanding has contributed to exclusion of persons with disabilitiesfrom active involvement in spiritual, social and developmental life ofthe church.

b) Sin and Image of God

In the hierarchical order of creation, the imperfect beings have nospace and not worth of preserving and protection. Throughout thecenturies, the churches have never acknowledged that persons withdisabilities are created in the ‘Image of God.’ Some theologiansexclude them by interpreting the ‘Image of God’ in terms of ‘perfection’– perfection was understood in terms of physical and mentalendowment: There is no beauty in the disabled. Any form of disabilitymakes a person less than human – they are not created in the ‘Imageof God.’ Some people interpreted in terms of ‘rationality’. Personswho cannot articulate do not represent God’s image. Someinterpretations focus on the exercise of power. God created humansto exercise power and have dominion over the rest of creation, acapacity into which God invites humans to participate. Persons withdisabilities are not capable of exercising power and so they do notreflect God’s image. Others interpret in relation to human capacityfor creativity and freedom. Since persons with disabilities cannotexercise creativity and freedom fully, they cannot be counted as full‘being.’10 All these are abled people’s interpretations and they do notrepresent them nor respect life especially those who live a healthy lifewith physical impairments. Disagreeing with these dominant Christianinterpretations, Gordon Cowans, writes:


None of the above formulations takes sufficiently into accountthe experience of disability, particularly the experiences of personsborn with impairments. Many persons are born with impairmentswhich inhibit their capacity to engage and interact with theirenvironment in the same way as others.11

In the extreme, the dominant interpretations of sin and the ‘Image ofGod’ justified extermination of people born with physical impairments.Killing, apart from “imperfect beings” like persons with disabilities, ofany person is considered as sin because human person is precious,created by God in his own image. The Reformers who held deliberatedischarge of semen as crime, were negative towards persons withdisabilities. Onan deserved to die, (Gen. 38:8-10) taught Calvin, forthe crime of the unproductive discharge of semen. Deliberate spillingof semen outside of intercourse between a man and a woman wasconsidered crime worth of death.12 But in the case of persons withdisabilities, Luther and Calvin held them in contempt and justifiedtheir removal from society by death as “an act well-pleasing to God”.A person with disabilities represents thus a distorted `Image of God’and so they are sub-human. A person does not commit crime bykilling disabled person.

Discrimination, denial, exclusion at homes, churches and societyis rooted on this understanding of God’s structure of creation. Itperpetuates people to treat disabled people as inferior not only withrespect to their specific physical limitations, but also “total being.”They are treated like a second-class people, object-of-charity or evenabandoned. Some parents do not give them adequate food, medicaltreatment and some of them never take them out of their homes. Theirpresence is considered as a burden, but not as a precious gift. Societymakes them absolutely dependent by denying privileges andopportunities in all sectors, including the church. This is sin and itcontradicts the Kingdom value.

3. Jesus’ Attitude towards Disability and Sin

The ‘sinners’ in Jewish society was categorized primarily in two ways:one was a publicly recognized criminal, and the other was a personin a lowly, i.e. the poor, the blind, the paralyzed, the deaf, the lame,


the leper, the crippled on the ground of impurity and sin. They wereconsidered as unholy. They were denied of temple service and festivals.They were avoided by the society. They could not participate in fulldignity while they were in relationship with the rich, the high socialclass of people. They were people with no hope.

Jesus challenged such discriminatory practice and attitude. TheGospel of Luke records Jesus’ attitude towards the so-called sinnersand disabled people. Jesus said,

When you give a dinner or a banquet, do not invite your friendsor your brothers or your kinsmen or rich neighbours, lest theyalso invite you in return, and you be repaid. But when you givea feast, invite the poor, the maimed, the lame, the blind, andyou will be blessed, because they cannot repay you. You will berepaid at the resurrection of the just. Lk. 14:12-14.

This passage challenges us to ask ourselves – with whom do we haveto express our solidarity? Rich or Poor/Disabled? The answer isaffirmative – the poor/disabled and excluded ones in society. This isa message of acceptance, compassion and love. “Jesus intentionallyshattered the boundaries instituted by society and fashioned a newunderstanding of community rooted in the grace of God.”13 This isan attack on those people who excluded disabled people in societyand religious life.

Though in the biblical record, the causal relationship betweensin and impairment is mentioned by Jesus, it is always mentioned inthe context of faith and healing. Jesus never connects disability withsin alone. Jesus said, “It was not that this man sin or his parents, butthat the works of God might be made manifest in him” (John 9:3).Interestingly, the disabled people also did not connect their disabilitywith sin. The label ‘sinner’ was an imposed category on them by thesociety especially by abled people. The disabled cried out to Jesusnot to forgive their sins but for healing. Again, one should not beconfused with ‘cure’ and ‘healing.’ ‘Cure’ refers to bodily,developmental, and psychosocial restoration to what is consideredas normal, but ‘healing’ refers to a sense of well-being thatencompasses attitudinal and emotional health.14 A leper once askedJesus to heal his sickness, but did not ask to forgive his sin. He did


not consider himself as a sinner (Mtt. 8:14). The two blind men askedJesus for sight, but not to forgive their sins (Mtt. 9:27-31). They werefully aware that there is no connection between their physicalimpairment and sin.

Jesus never claimed that he can cure all sickness and he neverattempted to cure all those who were disabled. Not everyone inPalestine who was sick or disabled was cured by Jesus. Among allthe people with physical impairment waiting for the Bethesda pool,only the man paralyzed for 38 years was singled out by Jesus forphysical restoration (Jn 5:1-3). Not every person with blindness inPalestine was given sight like the man born blind (Jn 9:1 ff). We shouldnot assume that cure on earth is a must.15 Those who say that ‘youare not healed because of the lack of faith” contradict the teaching ofJesus. It rather increases the pain and suffering.

Jesus also disputed disqualification of disabled people in religiousservices and public life on the basis of impairment.16 Physicalimpairment is neither a curse nor a punishment from God. Uncleanpeople and sinners are those hypocrites, oppressors and manipulatorsof law. “Woe to you, teachers of the law and Pharisees youhypocrites!” (Mtt. 23:13 ff). Jesus attacked those who made thedisabled people sinners. By accepting them, healing them, protectingthem and caring for them, Jesus broke the barrier of separationbetween the disabled and abled people in all aspects of life, includingthe temple service. The first followers of Jesus Christ were disinherited:lepers, blind, sick and low class people from different villages in Galilee.This inclusion of “all people by Jesus in his work are a sign of hisspecial message to restore the human condition to wholeness.”17 Thiscalls us to affirm that the church is a place where everyone, regardlessof gift and ability, is genuinely welcomed, given every opportunity toparticipate meaningfully, and nurtured toward fulfillment. Our churchlife and worship will become poorer if we do not acknowledge thegifts.

4. Suffering and Disability

Broadly, we may categorize the source of suffering into two:(a) Institutionalized form of suffering (b) Natural suffering.


Firstly, the institutionalized form of suffering is perpetuated by anunjust system. For examples, globalization and patriarchy. (a)Globalization is a new form of colonialism. The global market turnshuman beings and their cultural activities and earth’s resources intocommodities for profit. The weak, namely the migrant workers,farmers, consumers, small entrepreneurs and the whole eco-systemare the victims of globalization. The unjust financial system, ever-increasing ideology of consumerism, materialism, individualism,competition and greed erode life-affirming values, and fragmentscommunities and increases poverty; the value system which are drivenby the powerful financial co-operations. (b) Patriarchy perpetuatesinjustice to women. Women are treated as inferior beings and theyare being denied of equal opportunity in religious and public life.

These are the institutionalized form of violence. These are human-made suffering. They are contrary to Kingdom’s value. Such unjuststructures inflict suffering to a large majority of people on the basis ofsex, colour, caste, religion and economic status. Human-madesufferings can be transformed by reordering our lifestyle, attitudes andstructures of human relations in community informed by Kingdomvalues. It demands sharing and just relationship. In this context, K.C.Abraham upholds justice as the key for liberation. He wrote,

Prophets bring to our awareness the concept of compassionatelove as integral to justice. For them a just relationship is possibleonly if all are included and cared for. Therefore the test of justiceis how society treats the most vulnerable sections. They are notasking for charity, but they demand, in their own way, justiceand participation. Justice that includes compassion is a necessarycorrection.18

This is more so, as persons with disabilities are not able to organizethemselves and fight for their rights. K.C. Abraham further said that“The disabled are denied their basic human rights and they areexcluded from society. To restore their dignity is to struggle for it….But in the case of mentally challenged, they are not capable oforganizing themselves. In solidarity with them care givers and othersshould create an awareness of their hurts and struggle for their rights.”19

Secondly, the natural suffering such as unexpected illness, the death


of a loved one, accident, lost of job etc. Some of these sufferings havedirect relation to unethical human action. Industrial waste, air pollution,water pollution, and use of chemicals perpetuate massive ecologicaldestruction thereby affecting all lives. However, when a tragic diseaseand death happen upon us, we ask why Lord? When a child is bornwith physical impairment, we ask why Lord? We often think that it isthe result of some mistake we committed in the past, a punishmentfrom God. Job strongly rejected the idea that suffering is God’spunishment and that our suffering is caused by our own personalsins. Jesus also refuted this idea.

We often explain the innocent suffering or physical impairment interms of “virtuous suffering,” sometimes as a sign of divine election.Nancy L. Eiesland criticized such a position that physical impairmentswere a sign of divine election by which the righteous were purifiedand perfected through painful trails. Such idea gives a notion that“disability as a temporary affliction (that) must be endured to gainheavenly rewards.”20 She further wrote:

The biblical support of virtuous suffering has been a subtle, butparticularly dangerous theology for persons with disabilities. Usedto promote adjustment to unjust social situations and to sanctionacceptance of isolation among persons with disabilities, it hasencouraged our passivity and resignation and has institutionalizeddepression as an appropriate response to ‘divine testing’. Viewingsuffering as means of purification and of gaining spiritual meritnot only promotes the link between sin and disability but alsoimplies that those who never experience a “cure” continue toharbor sin in their lives. Similar to the practice of emphasizingself-sacrifice to women, the theology of virtuous suffering hasencouraged persons with disabilities to acquiesce to social barriersas a sign of obedience to God and to internalize second-classstatus inside and outside the church.21

The idea of virtuous suffering encourages passivity that whateverhappens is the will of God and compromises with unjust system. Theidea of virtuous suffering blinds our eyes to see injustice and ignorespeople to struggle for change. The experience of suffering thereforeshould lead us to fight for justice and dignity.


ConclusionOur society needs to be more open to persons with disabilities.Churches will remain a disabled community without the inclusion ofpersons with disabilities. The world will be poorer without them. Forthis reason Jesus protected, forgave, loved and cared for them. Let usstrive to create a society where everyone, regardless of gift and ability,is genuinely welcomed, and is given every opportunity to participatemeaningfully, and nurtured towards fulfillment. The church is for all.

Notes:1. Disability is a condition that hampers, impedes or prevents a person from

performing normal activities which include caring for oneself, doing manualtasks, walking, seeing, standing, hearing, speaking, learning and working.

2. Wati Longchar, ed. “Group Report” in Disability Discourse for TheologicalInstitution (Jorhat: ETE-WCC/CCA, 2006), p. 55.

3. Samuel Kabue, “Introduction of EDAN & Disability Discourse in TheologicalEducation” a paper presented at “Disability Studies Resource MaterialWriter’s Workshop” from 24-28 June 2008 at Mombasa, Kenya, p. 4.Some societies see disability as a result of children conceived out of incestor wedlock, an expectant woman violating certain practices such as taboo(e.g. eating certain fish or eating the meat of cat, tiger, etc), having sexoutside of marriage; killing animals, and laughing at the person with adisability. Other consider like failure to respect and appease ancestors and‘blindness,’ ‘cripple,’ ‘still born,’ ‘mental imbalance,’ ‘demon’s possess,’etc. are associated with those evil practices. When such persons are givenplace in the community, the whole village community is affected. Thus,society does not wish to give opportunity to disabled people even thoughthey are capable of doing it like any normal persons. In some villages,persons with disabilities are not taken in village council or not allowed tobe involved in religious matters. In some contexts, they are not allowed toexpress their opinion in public places.In many societies, having a disabled child in a family is understood as acurse or a punishment from God. The birth of a child with impairment orimpaired later in life is viewed with suspicion, as they may be associatedwith the wrongs committed against God or ancestral spirits by parents orgrandparents. Efforts to trace the wrong doers often lead to blame onone’s spouse, usually the woman. In some societies, the presence of


disability at birth was often considered to be reflection of a brokenrelationship between the family and God. Under such circumstances, “thechild was killed and sent back to God so that He might send another childwithout disability. Such children were killed with the full approval of thecommunity and the question of infanticide never arose.”

4. D.M. Chenu, Towards Understanding St. Thomas, trans. A.M. Landryand D. Huglus (Chicago: Henry Regnery, 1964), pp. 301 ff. also EtienneCilson, The Christian Philosophy of St. Thomas Aquinas, trans. L.K. Shook(New York: Random House, 1956).

5. Thomas Aquinas, Summa Theologia, ed. by the English Dominican Fathers(Burns, Pates and Washbourne, Ltd., 1922), Part I, QQ LXXV-CII, p.327.

6. Thomas Aquinas, Summa Contra Centiles, ed. by the English DominicanFathers, (Burns, Pates and Washbourne, Ltd., 1922), Part II, Ch. CXII, p.58..

7. Ibid. p. 59.8. The doctrine of rebirth teaches that the cyclic process of life. The condition

of present life is determined by the past deeds. Disability is product of pastmisdeeds and we can do nothing for it.

9. The traditional primal religion strongly advocates that “bad things arecaused by the evil spirits and good things are the result of the blessing ofbenevolent spirit.”

10. Gordon Cowans, “Towards a Liberatory Theology of Disability; Humanityin Creation, Disability and the Image of God” in Disabled God AmidstBroken People: Doing Theology from Disability Perspective, ed. by WatiLongchar and Gordon Cowans, (Manila: ATESEA, 2007), pp.47-48.

11. Ibid., p. 48.12. Cited by Adrian Thatcher, “The Virus and the Bible-How Living with HIV

helps the Church to read it” a paper presented at workshop on “Ethics onHIV & AIDS Prevention” at on 8th January, 2008 at Johannesburg, p. 5.

13. Albert Nolan, Jesus Before Christianity (Maryknoll, New York: Orbis Books,1976), p. 167.

14. Amanda Shao Tan, “Non-Healing, Waiting and Thriving While Living withDisability: Tips from the Gospel According to John” in, op. cit., pp. 88.

15. Ibid., pp. 88-89.16. In Jewish society, those with defect in the body were not allowed to come

near the Lord’s offering (Lev. 21:18-21). The blind and the lame were not


allowed to come into the house of the Lord (2 Sam 5:9).17. Samuel N. Kabue, “Church and Society’s Response to Disability: Historical

and Sociological Perspective” in Disabled God Admits Broken People,p.13.

18. K.C. Abraham, “Theological Education and Disability” in DisabilityDiscourse for Theological Institution ed by Wati Longchar (Jorhat: ETE-WCC/CCA, 2006), p. 14.

19. Ibid. p. 14.20. Nancy L. Eiesland, The Disabled God: Towards a Liberatory Theology of

Disability ( Nashville: Abingdon Press, 1994), p. 72.

21. Ibid. p. 72-73.

ReferencesAquinas, Thomas. Summa Theologia, ed. by the English Dominican Fathers.

Burns, Pates and Washbourne, Ltd., 1922.Aquinas, Thomas. Summa Contra Centiles, ed. by the English Dominican

Fathers, Burns, Pates and Washbourne, Ltd., 1922Chenu, D.M, Towards Understanding St. Thomas, trans. A.M. Landry and D.

Huglus. Chicago: Henry Regnery, 1964Cilson, Etienne The Christian Philosophy of St. Thomas Aquinas, trans. L.K.

Shook. New York: Random House, 1956.Eiesland L. Nancy The Disabled God: Towards a Liberatory Theology of

Disability. Nashville: Abingdon Press, 1994.Longchar, Wati and Gordon Cowans. ed, by Disabled God Amidst Broken

People: Doing Theology from Disability Perspective. Manila: ATESEA,2007.

Longchar, Wati. ed. by Disability Discourse for Theological Institution ed, byWati Longchar. Jorhat: ETE-WCC/CCA, 2006.

Nolan, Albert. Jesus Before Christianity. Maryknoll, New York: Orbis Books,1976.

Thatcher, Adrian. “The Virus and the Bible-How Living with HIV helps theChurch to read it” a paper presented at workshop on “Ethics on HIV &AIDS Prevention” at on 8th January, 2008 at Johannesburg.


* Dr. Amanda Shao Tan teaches NT at Asian Theological Seminary, Manila, Philippines

NON-HEALING, WAITING AND THRIVINGWHILE LIVING WITH DISABILITY: TIPS FROM

THE GOSPEL ACCORDING TO JOHN

Amanda Shao Tan*

IntroductionI was born with a congenital condition with a visible physical disability.Once someone told me, “If only you have faith, you will be healed.”Thank God, at that time, I was theologically informed and fully securedin the Lord that I countered, saying, “I have enough faith to still believein Jesus even if I am not healed.” People, even with the best intentions,however well meaning, can be a source of ungodly pressure. Unlessthe Lord wills a miracle, the reality is that I—along with most personswith disability—will remain an “un-healed”, “non-cured” statistic.

How can people thrive under disabling conditions, whetherphysical, developmental, and/or psychosocial? What help canScripture offer us? While Scripture offers insights and principles ondisability concerns, reading the four Gospels’ healing stories can bedistressing for persons with disability. As part of His gospel, Jesuswent around restoring people to health. There are various accountsof healings but no obvious account of non-healing. Consequently,persons with disability reading such stories put their faith in Jesusand raise hope for their cure. However, when they do not get well

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Non-Healing, Waiting and Thriving while Living with Disability 227

either miraculously or through medical intervention, they question theirfaith capacity and purity before the Lord.1 Or, they grapple with Godwho seems unable to deliver goodness with His love and power.Disappointment, frustration, anger at God, and depression expectedlyensue.

I would like to propose an alternative regarding the healing stories.I would like to use a close reading of the Fourth Gospel (FG) to addressan issue related to non-cure.

Non-cure: Cure on carth is not a mustBefore we continue, I will make a distinction between “cure” and“healing”. “Cure” refers to bodily, developmental, and/or psychosocialrestoration to what is considered normal. “Healing” refers to a senseof well-being that encompasses attitudinal and emotional health.2 Itmay or may not include cure. For example, persons who have cataractbut have regained their eyesight after undergoing lens replacementare cured. If, however, they have self-pity, they are not healed.

First, let me present data about the healing ministry of Jesus. Noteveryone in Palestine who was sick or disabled was healed by him.Among all the people with disability waiting for the pool at Bethesdato be stirred up, only the man paralyzed for 38 years was singled outby Jesus for physical restoration (5:1-3). Not every person withblindness in Palestine was healed like the man born blind (9: Iff.).3

Jesus did say that he gives life “to whomever he wishes” (5:21)[italics mine].4 Though he is referring to eternal life, his words reflectthe principle of selectivity. So we who believe in Jesus expect to behealed when Jesus returns, but while on earth, we cannot assumethat our cure is a must.

Waiting before cure and healingFor believers with disability, we expect complete cure and healing atthe return of Jesus. Between earthly disability and eternal wholeness,we wait. In the FG’s story, we read two stories, each about a manwho was restored to health and life. The man who laid by the pool ofBethesda waited for 38 long years before Jesus made him walk again(5:1-15). The man congenially blind waited from childhood until his


adulthood to see (9:1-6). They had to wait before their cure.Whether a cure or no cure is in sight, waiting is involved. While

waiting, at least three theological issues surface. These are: (1)Theodicy: Why does a good and powerful God allow suffering whenHe could have curtailed the evil or sickness? (2) Sin and Punishment:Have I sinned that I deserve this punishment? (3) Disability employedas a negative symbol: How come Scripture uses my disability as ametaphor of spiritual callousness?

My goal is to highlight insights from the FG so that people withdisability may thrive and live an abundant life (10:10), even as wesee that the Scripture uses disability as a representation of spiritualinsensitivity.

Dealing with disability Employed as a negative symbolRecently, Sonia Roco, a Philippine senatorial candidate, caused quitea stir especially among members of the Autism Society of thePhilippines when she labeled the government-fielded senatorialcandidates as “autistic”.5 Using disability language to call peoplenames in order to insult them degrades people with disability. Suchlanguage usage conveys the message that persons with disability canbe devalued.

Scripture contains passages that draw on disabilities as metaphorsof spiritual weakness and insensibility.6 While most of these passagesare in the context of Yahweh’s redeeming power, they sometimes givethe impression that people with disability are imperfect, flawed andneed to be “repaired”. In the FG, Jesus, conforming to the religiouslanguage of his culture, also used blindness as a symbol for the spiritualinability to “see” his identity as the Messiah (9:39; cf. Isa. 42:16-19;Jer. 5:21). Such passages may reinforce societal prejudices againstpeople with disability.

Jesus Worked Against the Social Construct of DisabilityWe are aware that more and more people are reacting negatively toJesus’ use of blindness as a symbol of spiritual dullness. This reactionis a result of the growing awareness of the needs and rights of peoplewith disability. We can, however, read the blind metaphor in John 9


in a different light, incorporating the reader response approach. Thereader response method considers the context of the modern readerin the interpretation of a text.

In John 9:39a, Jesus declares that the purpose of his coming toearth is so that “those who do not see may see” [italics mine]. Herehe was speaking at two levels. At one level, “those who do not see”literally means those whose physical eyes are not functional. To thesepeople who have impaired eyesight, Jesus came to cure them. Jesuscame to earth to cure the man born blind. Here, Jesus uses the medicaldefinition of disability—a loss or impairment that restricts one’sfunctioning ability within the range of what is considered normal.7

The man born blind was among “those who do not see” but now hesees. After he was cured, he declared, “... though I was [functionally]blind, but now I [am given sight to] see.” (v. 25).

At another level, “those who do not see” symbolically refers tothose who initially are “blind” or spiritually incapacitated to see Jesus’origin and identity; but at the end they come to realize that Jesuscame from heaven. On the one hand, though the cured man knowsthat he was physically unable to see before (v. 25), he repeatedlyasserts that he does not know. He says to the religious leaders that hedoes not know where his healer is (v. 12), nor does he know if hishealer is a sinner or not (v. 25). He tells Jesus he does not know theidentity of the Son of Man (v. 36). On the other hand, his understandingof Jesus progressed from that of a man (v. 11), to a prophet (v. 17), toa miracle worker (v. 25), and to one who is from God and to whomGod listens (vv. 31, 33). In the end, this man is able to “see”; hebelieves and worships Jesus as the Son of Man, the one sent fromGod (v. 38).8

In v. 39b, Jesus declares that his act of coming to earth will alsoachieve another purpose: that “those who do see may become blind”[italics mine]. By saying “those who do see”, Jesus alludes to twolevels of meanings: those who can physically see (literal meaning)and claim to understand what is right or wrong (“see” in v. 41) becausethey have the light of the Law as interpreted by their received tradition(symbolic meaning).9 Since these people think they have the truth,they refuse to acknowledge that Jesus’ works of healing are from God


(vv. 16,24,29). In their disbelief or spiritual blindness, their guilt of unbeliefor not wanting to see remains not cleansed (v. 41).10 As a consequenceof their own doing, they remain without Jesus, the giver of life. At thissecond level, we see Jesus employing physical blindness (“become blind”)as a representation of people’s flawed spirituality,

Although Jesus has taken a functional impairment to symbolizesomething negative, a close reading of John 9 reveals that Jesus is aforerunner among his people in dismantling another kind ofdisability— that of the attitude. This social construct or concept ofdisability sees disability as caused by environmental and attitudinalobstacles that do not give people with disability equal opportunitiesto take part in the regular community life.11 For instance, the manwho positioned himself by the pool of Bethesda, together with thesick and disabled around him, must be someone without socialstanding. He claims to be friendless; he has “no one” to give him ahelping hand when the water of the pool is stirred (5:7). In his societywherein extended families are the norm,12 it would be fair to say thathis being an outcast is lamentably the result of socially generatednegative attitude against him. If people around him knew that hisdisabled state was of his own doing (5:14), it still does not justify hisbeing ostracized, especially when he was in a helpless state.

Persons with disability, as any able-bodied persons, like to beaccepted as they are. They do not want to be used as objects of pityor objects of other people’s need. The pre-cure declaration of Jesusthat the man was blind “so that God’s works might be revealed inhim” (v. 3) may be interpreted that Jesus was all geared up to use theman’s disability to show God’s work thereby revealing his God-sentidentify. It would have been ideal if the gospel writer of the FG reportsabout Jesus’ attitude toward the man born blind while he was not yetcured. As is, this is our only information about Jesus’ attitude towardhim while he still had a disability: he did not avoid the man, asupposedly sinner (w. 1 -7). That Jesus approached the man andtouched him in the process of curing him is not enough to disprovethe apparent utilitarian nature of Jesus’ restoration of his sight.Nevertheless, we can still glean Jesus’ attitude toward people withdisability through his dealing with the man after the cure.


Gleaning from the post-cure discourse between Jesus and the man,it comes across to me that Jesus did not treat him as an object of healing,but as a person. Even after he was cured, the stigma he bore as a manwith a disability continued to haunt him; he was not considered credible,3

was not supported by his parents,14 and was verbally abused.15 Thesociety and his own family posed attitudinal barriers for his full inclusioninto their community. Working against the disabling mind-set, Jesus didnot stereotype him as a sinner (v. 3), like what the disciples and thereligious powers did (vv. 2. 34). While the man received lukewarm supportfrom his parents and violent hostilities from the religious leaders, Jesuspro-actively sought him out, especially after hearing that the man waspublicly humiliated with his expulsion from their community (vv. 34-35a). While people used abusive words to put him down, Jesus engagedhim in a conversation (vv. 35b-38). While people rejected him, Jesusdrew him into a relationship with him.

If I were the man, I would feel accepted by Jesus in spite of myalleged sinful past. In Jesus taking the initiative to look me up, I wouldfeel the loving connectedness that I need to thrive in disablingconditions. In the midst of waiting, what people with disability needand want is to be received and included in a community or churchfor who they are, disability and all. A connectedness to people whocare goes a long way in thriving in the midst of disability.

Jesus As a Fellow-Sufferer: He Suffers for People with DisabilityThere is another way to resolve the employment of disability as ametaphor of spiritual problem; we can examine Jesus’ involvementin the lives of people with disability in the FG. The FG is primarilyabout God and Jesus (1:1-3) who in love reach out to humanity (vv.4-9; cf. 3:16-17). It is about Jesus who has life in himself (vv. 3-4). Hecame from God to the world he created (vv. 1-3, 10-14) to die forsinful and death-bound humanity, so that those who believe in himmay be given eternal life (1:11-12, 29; 3:15-17; 17:1-3). Eternal life isabout one’s relationship with God and Jesus; it is the quality of lifewhich resides in Jesus (1:4);16 it is unending.I7 From this theology andChristology, we find implications for human needs and disabilityconcerns.

John 1:1-18 begins with the Prologue which stages the thrust of


the Gospel: the glorious Jesus, the Creator God came to the worldrevealing God, offering life and light, yet he is not always accepted. In1:19-51, Jesus is introduced to the public. In chapters 2-12, Jesusministers to the public. In chapters 13-17, Jesus ministers privately tohis disciples. The gospel story concludes with the death and eventualresurrection appearances of Jesus (chaps. 18-20). These public andprivate ministries or works of Jesus are to reveal God and his love,and with this love, to offer life. These works include Jesus’ teachings,18

his miraculous acts,19 and his death and resurrection.20 Chapter 21forms the Epilogue.21

Focusing on the public ministry of Jesus (chaps. 2-12), chapters2-4 introduce us to the early ministries of Jesus.22 It is in Chapters 5-12 that we see opposition that eventually escalated. The firstdocumented conflict between Jesus and the religious leaders23 occurafter the cure of a man who was paralyzed and was waiting for helpby the Bethesda pool (chap. 5). Jesus, the one sent by God his Fatherto reach out to all (vv. 4-9), is obediently doing the work of his Fatherwhen he healed the man (vv. 19, 36). These authorities started topersecute Jesus because of his alleged “illegal” Sabbath healing (vv.8-10, 16, 18). What makes matters worse is that Jesus identifies himselfwith God, therefore intensifying their opposition, moving frompersecution to scheming to finish him off (v. 18).24 This healing event,a work to reveal God and his love, must have been so scandalousthat Jesus refers back to it in 7:19-24.

Another loving revelatory work of Jesus is the healing of the manbom blind in John 9. In this narrative, violent reactions against theSabbath cure and the identity of Jesus are repeated. The religiousleaders direct their hostilities against Jesus by picking on the formerlyblind man.25 Another attempt to kill Jesus ensues because of this cure.In another dispute regarding the identity of Jesus in chapter 10, someenemies of Jesus mention the healing of the blind man (v. 21), alertingus on how controversial this healing is; in verses 31-32, the Jews tryto stone Jesus for his identifying himself with God.

Lazarus’ story is not about healing, but his dead body was, in away, “cured” or restored to life. As sight was brought to the man’sdead eyes, life was restored to Lazarus’ dead body. Hence we can


read this account in the light of the healing of the man born blind. In11:37, someone mention the healing of the man born blind. Thisrepeated reference to that healing confirms the extent of the upheavalJesus caused. The resuscitation of Lazarus, another God-revealingwork to show God’s glory (ll:4),26 seems to be the last straw; thereligious leaders formalize their decision to silence Jesus (v. 53) anddisseminate this decision to others (v. 57). These leaders finally gotwhat they want; they arrest Jesus (18:1-12). Jesus suffers revilinginquisitions (18:13-14,19-23) and mocking insults (19:2-3), and inspite of his innocence (18:28-31, 38-40; 19:4,6, 12), he is condemnedto die on the cross (19:16-18).

The cause of Jesus’ death can be seen from three interlockingperspectives. First, from the point of view of his own intention, Jesus,in love, came from God to the world to voluntarily and sacrificiallydie to take away the sin of the world and to grant eternal life for all.Second, those who rejected him plotted his death because of the issueof his self-identification with God; these people rejected the eternallife Jesus offers. Third, from the perspective presented in the FG andthat of Jesus, in addition to the first and second perspectives, thehealing miracles of Jesus triggered this conspiracy to kill Jesus. In thehealing of the man with paralysis, Jesus already knew that his lifewas in danger. He, however, did not cower from doing his God-givenand God-revealing work of healing. He went on to heal the man bornblind and to raise Lazarus to life. Each loving and God-revealingmiraculous act brought him closer to his death. Jesus, the one whohas life in himself, in giving life to lifeless parts of bodies, and to adead body, nails his own death sentence.

We may not accept Jesus’ use of functional disability as an ignoblefigure of speech, but we cannot deny that Jesus chose to give life forall people by dying (3:14-15;8:28; 12:32-33). In following this choice,he gave physical life to parts of people that were dead and to a deadman; in doing so, he gave up his own life; he suffered and died forpeople with disability.27 In this sense, he is one with people withdisability.

In summary, Jesus did use the functional disability of people as apicture of spiritual imperceptibility, a language that can be offensive.


It is, however, a fact that Jesus, in his voluntary and loving God-revealingacts of restoring physical life to people with disability and to a deadperson, ended up sacrificing his own life. Thus Jesus, the life-giver, suffersfor people with disability. In the midst of waiting for cure and healing,this comforting reality of Jesus’ loving sacrifice for people with disabilityhopefully plays a part in our thriving in the midst of disability.

ConclusionIn this paper, I used the Gospel of John to talk about facing the realitythat cure is not always the lot of persons with disability, and to addressthe concern that Jesus used a disability as a negative metaphor. Inresponse to the latter issue, I contrasted Jesus’ inclusive attitudetowards a man with a disability against his society’s discriminationagainst that man. I also showed that Jesus lovingly and voluntarilyshared in the suffering of persons with disability in that his healingthem was one cause of his death. It is hoped that this paper will playa part in changing attitudes and perspectives of people with disability,hence spurring us to thrive amidst disability (Jn. 10:10).

Notes :1. Is my faith inadequate? Have I sinned? Perhaps I have been touched by

an evil spirit, and therefore I am not clean?2. In a booklet published by the World Council of Churches (Ecumenical

Disability Advocates Network), A Church of All and For All: An InterimTheological Statement (Geneva, Switzerland, 2003), cure and healing aredistinguished. In it, cure “has to do with the physiological reconstructionof the physical body” (p. 20) while healing, understood with reference tothe history of salvation, “is an act, event, system and structure whichencourages, facilitates God’s empowering, renewing, reconciling andliberating processes in order to reverse the negation of God’s intendedgood for God !s creation.” (p.23). I take this booklet’s understanding ofcure in this paper. As to healing, my particular emphasis is that of theeffect of salvation on the inner being of persons with disability.

3. The epistles record other instances of non-cure. In 2 Cor. 12:7, we readthat Paul bore a permanent sickness or disability. In 2 Tim. 4:20, the sickTrophimus is left by Paul in the seaport Miletus. In 1 Tim. 5:23, Timothyis described as sickly with a stomach problem. It is interesting to note that


Paul, the miracle worker in Acts, is unable to cure himself nor his colleagues.4. All citations are from the New Revised Standard Version.5. Norman Bordadora, “Roco Apologizes for ‘Autism’ Remark,” Philippine Daily

Inquirer, 13 April 2007 [newspaper on-line]; available from http://w w w . g o o g l e . c o m . p h / s e a r c h ? q = P h i l i p p i n e + D a i l v +Inqiiirer+SQnia+Roco&hl=en&cr=coutntryPH&start=IO&sa=K;Internet; accessed 29 Jun 2007. Roco’s apology was posted over thenewspaper online. “‘Sorry’ for Comment,” Philippine Daily Inquirer, 16April 2007; available from http://www.gooale.com,ph/search7hl=en&q=Phil ippine+Daily+lnquirer+Sonia+Roco+autistic&btnG=GooKle+Search&meta=cr%3DcountryPH; Internet;accessed 29 Jun 2007.

6. E.g., Lev. 21:18; Isa. 29:9-10,18; 35:3-6, 10; 42:6-7,14-25; Mic. 4:6-7;Zeph. 3:19; Heb. 12:12-13.

7. Susan Wendell, “Toward a Feminist Theory of Disability,” Hypatia: A Journalof Feminist Philosophy 4, no. 2 (Summer 1989): 262.

8. The Son of Manishe who is sent from heaven by God (see 3:13. Also cf.1:51; 6:62).

9. D. A. Carson, The Gospel According to John (Grand Rapids, MI: WilliamB. Eerdmans, 1991), 378.

10. George R. Beasley-Murray, John. Word Biblical Commentary, vol. 36, ed.Ralph P. Martin (Waco, TX: Word Books, 1987), 160.

11. Wendell, 264-7.12. John J. Pilch, Healing in the New Testament: Insights from Medical and

Mediterranean Anthropology (Minneapolis, MN: Fortress Press, 2000), 128,130.

13. Except for his parents (vv. 19-21), the majority of the people did notbelieve that he was the same man who was formerly blind. Even when hekept insisting that he was the former blind man (v. 9b), the neighbors andthose who knew him as blind and begging “kept asking him, ‘Then howwere your eyes opened” {v. 10) [italics mine]. The “Jews”, who in thiscase, is a negative category used by John to refer to the Pharisees (v. 13),could not, for a while, accept the man’s self-witness that he was miraculouslyhealed by Jesus (vv. 18-27).

14. The man’s parents, for fear of being expelled from their community—thesynagogue, were not too keen in backing up their son’s healing encounterwith Jesus (vv. 18-23).

15. The religious authorities “reviled him”, saying that he was a follower of an


unknown person (v. 28). Eventually they condemned him as being “born entirelyin sins* (v. 34) [italics mine]

16. Carson, 203.17. Rudolf Schnackenburg, The Gospel According to St. John, vol. 1, trans. J.

Massingberg Ford and Kevin Smyth (London: Burns & Oates, 1968), 389-90.18. E.g.,4:4-34; 7:16,28-29; 8:19; 12:49-50; 14:7,24.

19. E.g., 5:1-23, 30, 36; 9:3-5; 10:34-38.20. E.g., 8:28-29; 10:11, 14-18; chap. 20.21. See Carson, 105-8; C. K. Barrett, The Gospel According to St. John: An

Introduction with Commentary and Notes on the Greek Text, 2d ed.(Philadelphia, PA: Westminster Press, 1982), 11.

22. Bound in an inclusion between two miracles performed by Jesus in Cana(2:1-11; 4:43-54), the theme in chaps. 2-4 is on Jesus superceding Judaism:“The three chapters present the replacement of the old purifications by thewine of the kingdom of God, the old temple by the new in the risen Lord,an exposition of new birth for new creation, a contrast between the waterof Jacob’s well and the living water from Christ, and the worship ofJerusalem and Gerizim with worship ‘in Spirit and in truth’. C. H. Dodd,The Interpretation of the Fourth Gospel (Cambridge: Cambridge UniversityPress, 1953), 297.

23. In many places in the FG, the religious authorities are called “the Jews'.Based on the context, the majority of the occurrences of “the Jews” referto the religious’ authorities hostility to Jesus (5:15-16, 18; 7:1, 11; 8:48,52; 10:31,33; 11:8). But there are a few passages about individual Jewsthat seem to go against the reference of “the Jews” as hostile religiousleaders (3:1-2; 7:50; 4:22; 19:38-40). There are some indications that thehostile religious leaders represent unbelieving Jewish people (18:12-14,28,31; 19:7, 12, 14-15). For a historical survey of scholarly discussionsof “the Jews”, see Urban C. von Wahlde, “The Johannine ‘Jew’: A CriticalSurvey,” NTS 28 (1982): 33-60; and “The Jews’ in the Gospel of John:Fifteen Years of Research (1983-1998),” ETL 76 (2000): 30-55. For thedifferent reading approaches to resolve the presence of the repugnant anti-Jewish elements in the FG, see Reimund Bieringer, Didier Pollefeyt,Frederique Vandecasteele-Vanneuville, eds., Anti-Judaism and the FourthGospel (Louisville, KY: Westminster John Knox Press, 2001).

24. “Were seeking” in v. 18 is an imperfect tense which, in its context, informsus of ongoing attempts to kill Jesus.

25. The issues of sabbath law violation (v. 14) and the identity of Jesus are


raised in the inquisitions of the man. The religious leaders cannot believe that asabbath breaker is from God (v. 16) and conclude that Jesus is a sinner (v. 24).They decide that Jesus cannot be the Messiah when they declared an outcast oftheir religious community (synagogue) anyone who confesses Jesus is the Christ(v. 22).

26. For the contention that Jesus’ healing work to reveal God is not an utilitarian act,see p. 7 on my explanation of 9:3.

27. Less the readers assume that people with disability are a or the cause of thedeath of Jesus, the readers should read the healing work of Jesus in the light ofthe Jesus’ loving intent in coming to the world—to reveal God and offer lifeeternal for everyone (1:7,9; 3:19; 6:31).

Bibliography :Barrett, C. K. The Gospel According to St. John: An Introduction with Commentary and

Notes on the Greek Text. 2nd ed. Philadelphia, PA: Westminster Press, 1982.Beasley-Murray, George R. John. Word Biblical Commentary. Vol.36, ed.Ralph P.

Martin. Waco, TX: Word Books, 1987.Bieringer, Reimund, Didier Pollefeyt, Frederique Vandecasteele-Vanneuville, eds.,

Anti- Judaism and the Fourth Gospel. Louisville, KY: Westminster JohnKnox Press, 2001.

Bordadora, Norman. “Roco Apologizes for ‘Autism’ Remark.” Philippine DailyInquirer. 13 April 2007 [Newspaper On-line], Available from http://w w w . g o o g l e . c o m . p h / s e a r c h ? q = P h i l i p p i n e +Daily+Inquirer+Sonia+Roco&hl=en&cr=countrvPH&start=lO&sa=N.Internet. Accessed 29 Jun 2007.

Carson, D. A. The Gospel According to John. Grand Rapids, MI: William B.Eerdmans, 1991.

A Church of All and For All: An Interim Theological Statement. Geneva,Switzerland: World Council of Churches (Ecumenical Disability AdvocatesNetwork), 2003.

Dodd, C. H. The Interpretation of the Fourth Gospel. Cambridge: CambridgeUniversity Press, 1953.

Longchar, Wati, ed. Disability Discourse for Theological Institutions. Assam,India: ETE-WCC/CCA c/o Eastern Theological College, 2006.

Pilch, John. Healing in the New Testament: Insights from Medical andMediterranean Anthropology. Minneapolis, MN: Fortress Press, 2000.


Schnackenburg, Rudolf. The Gospel According to St. John. Vol. 1, trans. J. MassJngbergFord and Kevin Smyth. London: Burns & Oates, 1968.

“Sorry’ for Comment.” Philippine Daily Inquirer, 16 April 2007 [Newspaper On-line]. Available from http://www,google.com. ph/s e a r c h ? h l = e n & q = P h i l i p p i n e + D a i l y + I n q u i r e r + S o n i a +Roco+autistic&btnG=Google+Search&meta= cr%3DcountryPH.Internet. Accessed 29 Jun 2007.

Tan, Amanda Shao. “Disability and Christology in the Fourth Gospel, with aSpecial Reference to John 9:1 -7.” Ph.D. diss., Westminster TheologicalSeminary, Pennsylvania, USA, 1994.

Von Wahlde, Urban C. “‘The Jews’ in the Gospel of John: Fifteen Years ofResearch (1983-1998).” ETL 76 (2000): 30-55.__“The Johannine ‘Jew’: ACritical Survey.” NTS28 (1982): 33-60.

Wendell, Susan. “Toward a Feminist Theory of Disability.” Hypatia: A Journalof Feminist Philosophy 4, no. 2 (Summer 1989): 262.

Jesus And The Disabled People : A Church Response 239

* Rev. Wong Hin Hung is a Pastor and now doing his M.Th at Sabha TheologicalSeminary, Kotakinabalu, Malaysia.

JESUS AND THE DISABLED PEOPLE:A CHURCH RESPONSE TO THE DISABILITY

Wong Hin Hung*

One of the main tasks of Jesus’ ministries was to take care of thedisabled people; He stood on their side and He invited them intoHis kingdom salvation. Jesus is the Lord of passion andcompassion, cross is the reality and symbol of pain. Asian churchshould break the bondage of the western theology whichemphasizes too much on the “doctrines” and “pure reason” Thecontext of Asia is totally different from the westerns. Asia is acontinent of the poor, war, disaster and disabled, therefore Asiantheology should focus more on the theology of compassion andmercy. As C. S. Song had said, “Theology begins and is carriedout in God’s aching heart in response to the aching of the humanheart. “Jesus has shown His mercy to the disabled people, whatelse should we do in order to show that we are the disciples ofJesus? We should go out of the church building and live with thepersons with disabilities, stand on their side to gain the rightsand the welfare for them and invite them into our church becomepart of the body of Christ. In practical, the church can also setup the “ABLE” plan in helping the persons with disabilities.

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IntroductionAccording to 1979 estimates by the UN, there were 450 milliondisabled people in the world, and about 45 per cent of them werechildren.

Of these children about 80 per cent had no access to rehabilitationservices of any kind.

To increase public awareness of this enormous world-wide problemand to stimulate efforts to prevent and ameliorate disabilities, the UNGeneral Assembly declared 1981 as the international Year of DisabledPersons.

A. DefinitionIn the rather stilted language of the UN, the term “disabled persons”is defined as “any person unable to ensure by himself or herself, whollyor partly, the necessities of a normal individual and/ or social life asthe result of a deficiency, either congenital or not, in his or her physicalor mental capabilities.”

The definition is wide. The line cannot be sharply drawn. Whethera person is regarded as a disabled person varies with different countries,different cultures and different stages of development. The milderdegrees of disability tend to be overlooked in lesser developed countries.Changes in society produce examples of how the definition or rangeof disability can change with time. For instance, with the advent ofuniversal education, a child’s disability to learn reading and writingnow renders him a ‘disabled’ or ‘mentally retarded’ person. The abilityto read and write has become a ‘normal’ attribute.2

B. CausesThe causes of disability are various. Some congenital causes, e.g.rubella, syphilis, drugs (the notorious thalidomide), and metabolicanomalies, have become better understood and prevention betterpromoted. Childhood afflictions, especially infections such aspoliomyelitis, tuberculosis and meningitis, have been greatly reduced.But the ranks of the disabled are being swelled by road and industrialaccidents, wars, and especially in industrialized countries, chronicarthritic and aschaemic heart disease.3


People with disabilities face particular challenges in education andtraining. Many are denied access to basic literacy and numeracy skills: itis estimated that more than 90% of children with physical or mentalimpairments in developing countries do not attend school (UNESCO,2005).4 In all countries, disabled people may encounter discriminationand barriers to full participation in skills training and employmentprograms.

I. Jesus loved the disabled peopleThose who are developmental challenged are often lost or forgotten in

our communities. But they are precious individuals in Jesus’ eyes.The love of Jesus towards the disabled people can be seen in varioustexts in the Bible:

A. The main task of Jesus ministry—taking care of the disabledpeople

In Luke’s account, Jesus begins his ministry in his hometownsynagogue. Handed the scroll of Isaiah he selects and reads thesewords:

“The Spirit of the Lord is on me, because he has anointed me topreach good news to the poor. He has sent me to proclaimfreedom for the prisoners and recovery of sight for the blind (thedisabled), to release the oppressed, to proclaim the year of theLord’s favor.” [Luke 4:18, 19,NIV]

And Jesus applies it to himself: “Today this scripture is fulfilled inyour hearing” [Luke 4:20]. This is the main task of the ministry ofJesus. As the Gospel story unfolds, this emphasis becomes clear inthe words and actions of Jesus. When the imprisoned John the Baptistis afflicted with doubt he sends his disciples to Jesus. Jesus sent themback with this message: “Go back and report to John what you haveseen and heard: The blind receive sight, the lame walk, those whohave leprosy are cured, the deaf hear, the dead are raised, and thegood news is preached to the poor” [Luke 7:22].

As the Asian Theologian C. S. Song had said, “God’s heart acheswhen the world is gripped with pain and suffering.”5 Our Lord is theLord of passion and compassion, he came not to save the righteous,rather to save the sinners, the poor and the disabled. The cross is the


reality and symbol of pain. Because of His pain on the cross, he knowsthe pains of human, especially the pains of disabled people and theirfamilies. Song extended his view, “Theology begins and is carried out inGod’s aching heart in response to the aching of the human heart.”6 Wecannot do the theology in our office; we must go out and feel the painsof the disabled people as well as the pains of God. Then our theologymay help in building the faith and courage of the disabled people.

B. Jesus is on the side of the disabled and marginalized people

A reading of the Gospel accounts shows Jesus putting at the centre stage;the poor people, disabled, disreputable people, those marginalized anddespised in their society (as so often in ours), those often collectivelycalled “sinners”. They have been judged by the society as “sinned againstpeople”, people who must have done something wrong in some ways,either by themselves or by their parents.

As Jesus traveled, he encountered a man who had been blind all hislife. The disciples have a question. It might be a surprising question to us- or maybe one we just wouldn’t vocalize: “who sinned, this man or hisparents, that he was born blind?” [John 9:2] Jesus’ response is interesting:“Neither this man nor his parents sinned,” said Jesus, “but this happenedso that the work of God might be displayed in his life.” [John 9:3]Abasic misunderstanding is exposed. Jesus in effect says to his disciples“wrong question”. Jesus goes on to heal the blind man, but first he giveshim dignity and self-respect -probably for the first time in his life.

Theodicy is the attempt to justify the ways of God to a sufferingworld. Harold Kushner popularized theodicy in his best seller, WhyBad Things Happen to Good People, suggests that there are only twoanswers possible: Either God cannot prevent suffering, in which casewe ought not to be hard on God since he is doing the best he can; orGod is cruel and enjoys making us suffer. Kushner, attempting to defendGod, of course favors the former and gets God off the hook by claimingthat God is less than almighty. Somehow this is intended to comfortsuffering people. But none of the effort at theodicy provides pastoralcare to suffering people. In fact, interpretation of suffering is bettermade by the sufferer than by another person, and retrospectively ratherthan prospectively. In the midst of suffering it is not always clear what


purpose suffering serves. Perhaps God keeps us off balance at the timeto focus our attention on faithfulness rather than on explanations ofsuffering, asking us to pay attention to our suffering as the theology ofthe cross in action.7

C. Jesus’s invites the disabled people to His kingdom’s banquet

Jesus tells a story about the banquet recorded in Luke 14. The invitationsof the master of the banquet go out to all the usual suspects; the wealthyand well-connected. However the guests have many things to do andrejected the invitation of the great banquet. The master was angry andordered his servant, “Go out quickly into the streets and alleys of thetown and bring in the poor, the crippled, the blind and the lame.” [Luke14:21] The master’s aim: that “my house will be full” [Luke 14:23].

Jesus draws this closer to home for his audience - and for us - in hislead into this story: “When you give a luncheon or dinner, do not inviteyour friends, your brothers or relatives, or your rich neighbors; if youdo, they may invite you back and so you will be repaid. But when yougive a banquet, invite the poor, the crippled, the lame, the blind, andyou will be blessed. Although they cannot repay you, you will be repaidat the resurrection of the righteous.” [Luke 14: 12-14]

Today will the church be willing to invite the disabled people to thebanquet of the church? Will the church be willing to include the disabledpeople? The church that fails to invite or include the disabled people isitself disabled. Jesus had already invited the disabled people to hisbanquet, so do we?

II. The Response of the Church to the Disabled PeopleGod so love the people, it does not matter what their physical orintellectual abilities are. He loves them as they are and sent His SonJesus Christ to be their Savior. Regardless of a person’s ability,appearance, or behavior, we should seek to allow God’s love to flowthrough us to them and from them to us.

That is a familiar and meaningful story about a blind man calledBartimaeus who was blind and was sitting by the roadside beggingfor life (Mark 10:46). He was certainly being rejected by the Israelitesociety. I am sure many of us have seen the same picture in the streets


of many Asian cities.

A. The disabled people call for help

It just happened that Jesus and his disciples were on their way to city ofJericho. They passed by the blind beggar and the disabled beggar calledout for help twice, “Jesus, Son of David, have mercy on me” (Mark10:47, 48). Even two thousand years later, the disabled people still callfor help. I am sure many of us have also heard their weak and helplessvoices, but what is our response? Sometimes we pretend not to heartheir calls or sometime we even rebuke them and tell them to be quietlike the disciples did to the Blind man. What a cool response it is to suchdisabled people? But it is the way that our society and our church does.However, our Lord responded in a totally different way, instead ofrejecting, he was welcoming the Blind man and asking him, “What doyou want me to do for you?” What a wonderful question it is? This is thequestion which we never dare to ask, especially to the disabled, becausewe have never prepared ourselves in helping them. Sometimes we eventhink that this is the punishment from God because of their sins—theodicy.

B. Show our mercies to the disabled people as Jesus did

Frankly speaking, most of the Asian churches are still strongly influencedby the western theology. We emphasized too much on the “reason” insuch a way that we have almost neglected the mercy in our hearts.Actually the context of Asia is very different from the west, in terms ofcultural background, religious background, historical background, politics,living style and many more. Asia is a continent of poor, war, disaster anddisabled. The people in Asia, have undergone lot of struggles, we havebeen ruled by the western powers for hundreds of years, we have beenliving in an extraordinarily poor and unhealthy environment for centuries,we have been facing the natural disasters such as tsunami, flood, strongwinds, earth-quake, volcanic-eruption, disease, viruses, sickness sincewe were born. This is a totally different world when compared to thewest. Our people’s main concerns are food, justice, love and mercy.Therefore, “pure reason” normally cannot penetrate into the Asian World.What they want is a heart of mercy; somebody could show mercies onthem as Jesus did to the poor disabled beggar. Jesus seldom went intothe synagogues or the Holy Temple for worship; instead he was always


with the poor, disabled and sinners outside the Holy Building. Perhaps,today we have spent too much time inside the church building, wesing, we pray, we preach, we offer in the church building. We try toplease the Lord through worshipping. We think the Lord is present inthe midst of our worship or prayer service. But sometimes, I wouldsay He is not present in our midst. He is actually with the poor people,the disabled people, and the sinners. Who do you think is the onemostly blamed by our Lord; are they the sinners or the TempleWorshippers (the Pharisees, the teachers of the law, the priests andthe elders)? The answer is very clear: the Temple Worshippers (thePharisees, the teachers of the law, the priests and the elders) are thepersons mostly blamed by our Lord, and it is surprising to see thatthere is not single record of the blaming of Jesus on the sinners in theBible. Jesus said, “I came to save the sinner, not the righteous (self-righteous)”

In certain circumstances, Christianity is still considered as a foreignreligion in the hearts of the Asian people. They have accepted theHinduism, Buddhism, Taoism and Confucianism as their ownreligions. This is because Hinduism, Buddhism, Taoism andConfucianism have done lots of charity works in taking care of thesociety, the disabled people and the needy. They have actually goneinto the hearts of the Asians. They have faithfully practiced theirreligious teachings in their daily lives.

According to C. S. Song, “The totality of life is the raw material oftheology. Theology deals with concrete issues that affect life in itstotality and not just with abstract concepts that engage theologicalbrains. No human problem is too humble or too insignificant fortheology. Theology has to wrestle with the earth, not with heaven.”8

We should learn to live earthly before we can live heavenly. It is a pityto see so many churches emphasizing only the heavenly worship inthe church; they should also spend time in helping the disabled, thepoor and the needy. If Asian church really wants to penetrate into theAsian people’s hearts, we must do what Jesus did, that is, identifywith the grass roots, stand on their side and invite them into ourchurch. We must show God’s love and mercy to them, especially tothe disabled people.


C. The “ABLE” Plan for the People with disabilities

The “ABLE” plan could be a more significant response of the church tothe people with disabilities.

A: ACTIONS

1. Visitation—close visit to the persons with disabilities, walk with themand their families.

2. Movements—Church stands with the persons with disabilities, voiceup to the Government to fight for the rights and the welfare of thepersons with disabilities.

3. Involve—involve in the programs that is being set up by theGovernment to help the persons with disabilities.

4. Counseling—counseling the persons with disabilities and theirfamilies.

5. Employ—-employ the persons with disabilities, they could becomevery faithful servants.

B: BODY

1. Church should invite and include the persons with disabilities.2. The concept of Good Community Churcha. The unity in diversities.b. Shalom—the harmony among the people (despite their races,

cultures, educations and disabilities) and the harmony betweenthe people and other creatures.

L: LEARN

The Church and the Seminary should continue to learn togetherin doing theological research from disability perspective in Asiancontext in the areas such as: The theological understanding ofDisabled, Sin, Grace, Faith, Suffering, Theodicy, Healing,Wholeness, and Image of God.

E: EDUCATION

1. Educate the Pastors and Church Leaders to build persons withdisabilities friendly church.

2. Educate the Church Members to take care of the persons with


disabilities and make friend with the persons with disabilities.3. Educate the persons with disabilities:a. Provide Skills and Arts training for the persons with disabilities.b. Support persons with disabilities to go for higher education, so that

they will have equal chance to become professionals or leaders ofthe world.

c. Seminary should accept the persons with disabilities for theologicalstudies and train them to be full time ministers.

4. Educate the theological student. Seminary should set up acompulsory subject on “theology and disability” for the theologicalstudent.

Notes:1. http://www.mma.org.my/mjm/4 disabled 81.htm May 12, 2007.2. http://www.mma.org.my/mjm/4 disabled 81.htm May 12, 2007.3. http://www.mma.org/my/mjm/4 disabled 81.htm May 12, 2007.4. http://www.unescobkk.org/fileadmin/user upload/library/OPI/Documents/

media Training EFA VietNam/13. Anne Marie EducationDisability.ppt#268,15, Implications of disability in schools May 13, 2007.

5. Choan-Seng Song, Third-Eye Theology: Theology in Formation in AsianSettings (Maryknoli, New York: Obris Books, 1979), p.56.

6. Ibid, p.71.7. Richard C. Eyer, Pastoral Care Under the Cross: God in the Midst of

Suffering (Saint Louis: Concordia Publishing House, 1994), pp.46-48.8. Chaon-Seng Song, Tell Us Our Names: Story Theology from an Asian

Perspective (Maryknoll, New York: Obris Books, 1979), p.6.


* Ms. Melchorita S. Valdez teaches Religious Education at the Central PhilippineUniversity, Iloilo, Philippines.

DISABILITY: CHURCH AND ADVOCACY

Melchorita S. Valdez*

An overload of literature can be found regarding the interpretationand meaning of the word “Church”. Much has been written and saidabout the Church by theologians, lay leaders and several writers. HansKung in his book, The Church, stressed that “Christ is present in theentire life of the Church”. He has not left the Church to fulfill themission, hence, the “Church does not derive its life solely from thework which Christ did and finished in the past, nor only from thefuture consummation of His work, but from the living and efficaciouspresence of Christ in the present.” (Geromiano, 2006)

The Church in fulfilling God’s mission through faith and action isto serve in response to God’s love in meeting human needs, caringfor the sick, advocating dignity for people, standing with the poor andpowerless, working for peace and justice with the oppressed andreconciliation among families, communities and nations. To fulfill thispurpose, the church shall lift its voice in concord and work in concertedeffort for good, to serve humanity with other groups participating inactivities that promote justice, to heal broken lives and to reconcilethe estranged. Thus, the Church “does exist as a constant reminderthat all human lives are accountable to the sovereign God whose

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Disability : Church And Advocacy 249

kingdom Jesus came to announce.” (Maring & Hudson, 1991).

The Church as a CommunionThe church, as a communion and a community of the people of Godtranscends “geopolitical boundaries” for it is not confined withinlocality, rather its identity is outstretching to others. This exemplarydeed is seen when Jesus shared meals with his disciples and peoplefrom different walks of life regardless of their earthly conditions. Thus,the Parable of the banquet (Matt. 22:1-14) is a description of howthis communion is offered to those who were willing to come. Thepoor, the lame, the crippled, the blind shared the feast (Luke 14:21b).The Church is inclusive in the sense that it is open to everyoneregardless of race, status, religious affiliations or the physical aspect.As an inclusive community, the church is open to all God’s childrenwho reflect the divine image in various ways.

An active and living church is specifically asked by God toembrace persons including those with disabilities in the fold of thefellowship for God does not tolerate conditions that prevent the childrenof God from being fully human.

The Church as HeraldThe Church as Herald proclaims the Good News of salvation. Thechurch is commissioned to advocate and act as mouthpiece thatthrough her the world in darkness might be illumined. Jesuscommandingly proclaimed: “You are the light of the world. A city ona hill cannot be hidden. Neither do people light a lamp and put itunder a bowl. Instead they put it on its stand, and gives light to everyonein the house. In the same way, let your light shine before men, thatthey may see your good deeds and praise your Father in heaven (Matt.5:14-16). The light is for everyone- to the lowly, and the needy aswell. If the church is to fulfill the great commission to every person asknown in Mark 16:15, then we cannot overlook this segment of society.More so, that this proclamation brings hope, joy and liberation notonly to the selected few but also to the marginalized- including thosewho have disabilities for they belong to the society, much more to thefold of believers for people with unique needs are essential to thewholeness of the Christian community.


The Church as a ServantThe Church as a Herald is also willing to serve. It is not an option for theChurch to become a Servant, rather, it is imperative. As a Servant, theChurch is not only a messenger but a worker, an agent of God’s healingfor the world in every aspect of a person’s life. As such, the Churchbecomes the “the salt of the earth”, integrating with the world andreconciling differences. “God wants to release His power in and throughyour congregation, and He’ll do it through the weakness and limitationsof families affected by disability”. (Toda, 2007). Yes, God’s strength ismade perfect in our weaknesses (1 Cor. 12:9). Truly, God’s power andlove shows up best in our weaknesses! He expects the Church not onlyto be compassionate people but to be people of power, and at the sametime empower others who need to help themselves. Galatians 5: 13includes everyone, for God teaches Christians how to serve sacrificiallyby helping others. It is also through people with different needs thatGod showcases the sufficiency of His grace. God strengthens the churchas people with disabilities need to exercise their spiritual gifts and use the“disability-sensitive” church as a witness to today’s world.

The church affirms the peculiarity of people with unique needs bylooking at what they can do or how they can function, thereby glorifyingGod, as people with disabilities praise and worship Him through theirlimitations using the gifts that are in them. Henceforth, the Churchattitude towards people with disabilities is that the disability in a personis just but one part of who the person is, for that particular person hasa unique gift or gifts in order for him/her to reach and achieve his/herfull potential and become productive member in the family, church,community and society.

Church Advocacy Efforts“Advocacy is to plead the cause of another, together with them andon their behalf.” “It is calling persons to advocate justice with and forthose without power and voice in places where important politicaland economic decisions are being made that affect the lives of thosewho are marginalized.” In our communities there are many whosevoices and groans are not heard. The task of the Church is “to givevoice to”, to defend or maintain a cause or proposal. On the other


hand, advocacy is not only to initiate “for” but work “with” them. Inreply to the question, “Who is my neighbor?’ - the Good Samaritan,Jesus refers to the neighbor as someone who heeds and acts voluntarilyand wholeheartedly to those in need. This is what the Church shouldbe .....an Advocate.

Record shows that as early as 1897 there were severalorganizations doing advocacy. Earliest was the National EducationAssociation (NEA), a professional educator’s organization, theInternational Council for the Education of Exceptional Children (CEC)in 1922, the National Education Association in 1924 and the AmericanSpeech and Hearing Association (ASHA) in 1935. After the SecondWorld War, parent organizations improved federal laws, funds andserved as “watchdog” to guard the rights of persons with disabilities.Their thrusts included the following: litigation, legislative lobbying,due process procedures, and obtaining and initiating communityresources and services, recreational services, religious opportunitiesand securing financial aid.

There has been some real progress in Philippine Protestantchurches toward making people aware of the needs of persons withdisabilities, yet many persons with disabilities sense that they havebeen disenfranchised in society and in the church.

In an interview with Mr. Rex Barbers, the President of theProvincial Federation of Differently Abled Persons (Iloilo City Chapter)said, “Churches should be in the forefront to do advocacy services tothe people, but churches just put more emphasis on the spiritual needof a person. I have never experienced that the church spoke on ourbehalf. I’d like to cite the recently concluded national and localelections, we yearn to be represented in the congress but no groupcampaigned for us! Even in the minister’s sermon, our party listAKAPIN was not even mentioned. It is my earnest desire that churcheswill understand how we feel, and how we are treated by the society. Itis my wish to continue advocacy awareness to our churches.”

In my experience working with children, one parent bluntly toldme in front of other kids and parents, “I will no longer let my childattend your class unless that (pointing to an ADHD child) boy getsout of this school.” I was a little bit shocked but who else can speak


on behalf of the boy’s plight? After enlightening the parent for twosessions, I convinced her that her child can be an instrument in helpingthe boy find his place in the society.

A church doing advocacy effort also acts on behalf of personswith unique needs to ensure that they share in the life of the church.The church, follows the example of Christ, the Good Shepherd whoseeks out to people who have disabilities and together - determinetheir needs. The church just do not wait in their comfortable pews butlooks outside and embrace them securely.

The church who focuses in advocacy cares for the well-being ofpeople with different needs and their inclusion in the life of the church.Hence, they are able to use their fullest potential according to whatthey can truly function. “It is not merely enough to affirm the rights ofpeople with disabilities. The church must become an advocate forand with people with disabilities and “it” must work to increase thepublic’s sensitivity toward their needs and support their rightful demandfor justice”. (Pastoral Statement of US Catholic Bishops, 1989)

As a Christian Educator, Pre-school and Special Educationteacher, it is not surprising to see that the church and school can be alonely place for the child, man, or woman who has a disability. Onthe other hand, the church can lead an individual to celebrate fullnessof life as one experiences acceptance in a caring and lovingcommunity-in spite of who he/she is, or how one looks, acts andbehave differently from what is generally expected of a person.

Khrisha Chew believes that “Progress - change for the better-willnot happen without advocacy.” One very important role of the churchin advocacy is to protect and advance spiritual, human and servicerights of people with different needs. Surprisingly, there are manychurches who are actively involved in social services and otherdevelopmental projects but hardly recognize the presence of peoplewith disabilities in their very own congregation, much more in thecommunity. If ever they are given attention, its more of a “charity” or“dole-out activity” rather than speaking on their behalf and includingthem in the life of the Church. The church in her advocacy effortrepresents, secures and assists people with disabilities in advocatingfor their rights. The church must be active participants to inform


individuals both with and without disabilities of the rights of people withdisabilities and refer individuals to programs and services of bothgovernment and non-government organizations and institutions whennecessary.

As the church looks after those who are marginalized, people withdisabilities are assured that they do not have to be ashamed of theirdisabilities rather, develop their capacities that lessen dependenceand increase interdependence with one another. In addition, the churchis a model of total accessibility and acceptance for it is her task tosensitize and educate the church to the needs and gifts of personswith disabilities, be a voice of advocacy along with persons withdisabilities and promote partnerships between church and governmentorganizations related to disability issues.

Advocacy for Change and EmpowermentA Church as an advocate is expected to lead. Churches who committo involve in advocacy services must truly grasp the goals andobjectives of the program. The goal is for the Church to work asadvocates not only on behalf of their fellow church members but othermembers of the society who have disabilities. Churches “put theirhands in the wounds of those who are hurting”, as she advocates onbehalf of others - speak on behalf of the most powerless and vulnerableand witness for justice in ways that expressed clearly from scripture,vision, goals and objectives of the church. It is a vision that churchescan become the witnesses, advocates and catalysts for change andempowerment.

Advocacy awareness gives the church an opportunity to assesstheir own understanding of their task and the people they will workwith as they welcome persons with disabilities in the event that they,too, can participate fully in the life of the church such as involvingthem in planning and implementation work. Advocacy awarenessincludes those who do not have the disability, too, so that they willunderstand as well as to what is expected of them with a rightfulattitude toward people with disabilities. Advocacy is also identifyingand training persons who will be involved in advocacy activity.

Plan to conduct series of studies integrating them in the bible


studies, Sunday school lessons, and sermons during regular worshipservices regarding who the people with disabilities are, their needsand what they can do in spite of their disabilities.

Identify various resources that will contribute to effectiveimplementation of the plan. Assess church facilities regardingaccessibility of persons with disabilities. Delve on questions such as:Is the location of the building accessible for Persons with Disabilities?Is the ramp available and accessible for them? Will the chairs providecomfort for persons with physical disabilities? Are there appropriateand enough equipments/facilities for them? With regards to humanresources, who is in-charge of what? Who will take care of a particulargroup? Also, the medium of communication must be easily understoodby people with disabilities especially those who are hearing impairedand large prints for the visually impaired. What are other essentialaccommodations needed?

Identify targets of advocacy. Who are these people? Publicize plansand programs regarding persons with disabilities. Maximize the churchbulletin boards, use mass media, and distribute printed materials/fliers for information purposes. The material content must be easilyunderstood especially with those who have mental, emotional andlearning disabilities.

Include persons with disabilities in church plans and programs.Recognize the gifts which people with disabilities bring into the churchnot on what they cannot do. As mentioned earlier, Advocacy work isnot ministry “to” persons with disabilities but “with” or “by” personswith different types of abilities, says Harts. Plan with them the taskwhere they can take part in church activities and where they canfunction effectively such as door greeters, ushers, altar servers,decorators, liturgists, singers, readers or even bible study leaders/facilitators. Remember that persons with disabilities do not want tobe given special attention and be the object of charity, pity orhelplessness. All they simply want is to be involved and experiencethe sense of belongingness and exercise their full potential, to be ofhelp not only for themselves but for others in spite of their limitations.

Invite others, unite or work jointly with other local churches inattitudinal change studies to the end that the church are sensitized to


the gifts, needs and interests of people with disabilities including theirfamilies. Identify allies for knit working and referral purposes especiallyin assessing their needs and legal rights in your locality, if needed.The church cannot provide all of the needs of persons with disabilities,but can speak out for and together with them. She must work withthe government and non-government organizations who can best helppeople with disabilities for other services that the church cannot extend.When the Church acts as an advocate, she is “building community”,because she cares and strives to help “neighbors in need.”

Summing it UpMany churches find it hard where to begin. The challenge is to goahead in spite of the limitations for it is the church’s task to go beyondits horizon - thereby, addressing the needs of people. Finding meansto develop and implement models for ministry in our Church whichwill fully integrate persons with disabilities into the Body of Christand thus to bring wholeness to the entire community is a great task.The Church experience as a community ought to be extended to others-the world. Our mission is to advance the dignity, equality, self-determination and expressed choices of individuals with disabilities.

The Church is a worker for the world. The Church is commandedto be a good neighbor to the world, acting as agents of God’s healing.It integrates. It is in denying that the Church becomes faithful to thedeath sacrifice of Jesus Christ for the sake of the world.

“We are one people with one call to service, one goal to come tothe Father, and we do it best together.”

ReferencesBlack, Kathy. A Healing Homiletic: Preaching and Disability. Nashville: Abingdon

Press, 1996.Dugosh, Mel. Inclusion in Church Communities, Pipe Creek, TexasGeromiano, Elizer G. Local Autonomy Historico-Critical Review. Jaro, Hoilo

City June, 2006Jorrells, Audrey McCray. Critical Issues on Special Education. Boston, 2004Tada, Joni Eareckson. Unpacking a Ministry to Disabled Persons. Pastor.com.


2007Pastoral Statement of U.S. Catholic Bishops on Handicapped People, United States

Catholic Conference, 1978The Accessible Church Toward Becoming the Whole Family of God, Massachusetts

2001“The Church in Society: A Lutheran Perspective,” Social Statement during the Second

Biennial Churchwide Assembly of the Evangelical Lutheran Church in America,1991.

Inclusive Leadership : Challenges And Opportunities 257

* Dr. Jakub Santoya teaches at Duta Wacana Christian University, Jogyakarta,Indonesia.

INCLUSIVE LEADERSHIP:CHALLENGES AND OPPORTUNITIES

Yakub Santoya*

AbstractThe issue of inclusive leadership is seen from sociological andtheological perspective for exploring strategic practices. Leadershipof exclusion has been practiced in the culture of productivity dueto the self-perception of denying human frailty. The basic instinctof destruction for extinction of the ‘other’ as the ‘out group’ hasbeen the source of discrimination as the manifestation ofexclusion. This power of hate within the heart of humancivilization has been the source of physical, social and religioushostility. Therefore, the challenge of inclusive leadership is firstof all to help the society to have a realistic perspective to the factof human frailty. Since the issue of misuse of power involves notonly material worldview, the second step towards transformingthe politics of exclusion in leadership is to involve spiritual actionsof healing for the soul. The theology of resurrection of the bodyprovides the theological perspective for transnatural model ofhuman appreciation and hope for the body. Realizing the role ofthe political structure as a structural force for individuals, it isimportant to initiate global strategic programs for promoting

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people with disabilities to take their role in leading the society towardsa global culture of interdependency regardless of their religiouspersuasions through institutional and community based forms ofministry by the people with disabilities.

1. Problem and ApproachesOne of the most urgent aspects in the ministry of the disabled is theleadership. However, there are many related problems involved inthis issue. The most important problem with the leadership within thesociety is how to change the cultural perspectives of the people uponthe people with disabilities in order to help the society to solve the factof various forms of disability which potentially belongs to everyone.Since leadership is a sociological phenomenon, in this article the issueof leadership will be explored from the sociological perspective. As asociological phenomenon of power it will be reflected further fromtheological perspectives, because theological analysis and approachis very crucial in changing actions and attitudes of the society. Afterperceiving its theological significance, some practical and strategicimplications will be explored.

2. Leadership as the Exercise of PowerFrom sociological perspective, leadership could be seen as variousforms of exerting one’s power upon others. In the world where powerhas been a social commodity, it is quite hard for the disabled to beincluded in the process of decision making which has significantimpact in the society at large. Even within some Christian institutions,such as the Rehabilitation Centre of the Christian Foundation for PublicHealth in Jogjakarta, Indonesia, the decisive role of the leadershiphas been entrusted to those who are considered either a doctor(because a medical doctor is perceived as a healthy figure, althoughtheir illnesses are hidden from the public) or a public figure with aconsiderable power. People with some forms of disabilities areconsidered inappropriate to lead an institution. It is true that peoplewith disabilities have been very much included in the whole enterpriseof ministry for the disabled, but they are not decision makers; theyare parts of the ministerial industry, since most of the people considerthem as unfit for leadership. Leadership is for those who have some


sort of power within the society.Within the society who is hungry for power, people with disabilities

are not considered to meet the ideals of the modern society which isdriven by the modern machine of productivity. Therefore, they areput in the margin of the family and the community. The inclusion ofthem would create excessive burdens and costs. Unfortunately thisparadigm of thought is asserted within the heart of those with thedisabilities. Even scholars of disabilities deny the need to acknowledgethe fact of weaknesses by suggesting euphemistic displacement ofterms for disability. They prefer to use euphemisms with the referenceto ‘ability’ like people with ‘the different abilities’or ‘differently abled’,‘physically challenged’, etc.1 The terms sound more civilized, but theyconceal the fact of disabilities. Therefore it is important to investigatethe root of this attitude.

3. Leadership of Exclusion as the Disabling PowerThe policy of exclusion is rooted in the heart of human being who hasbeen disillusioned by their own ideals of human perfection. It isembedded in the heart of human being as the basic instinct ofdestruction for extinction of the other. History of human civilizationhas shown the tendency of excluding the other as the source of warwhich creates casualties of disability and death (the Holocaust). Hatetowards those who look different (awkward deformities of the body)from one’s own perceived identity has been the driving force towardsdiscriminating others as belonging to the ‘out group’. The sensitivityof the ‘in group’ as a perceived cultural identity has been responsiblefor the disabling policy towards those who are considered the ‘outgroup’.

This sensitivity is anchored in the power of hate within the heart.The power of hate creates a policy of discrimination against thosewho look different. The policy of discrimination could emerge in variousforms of hostility. Some are exploding in the forms of terrorism; othersare concealed in the civilized forms of exclusion (including throughlegal procedures). However, both are creating paralyzing effect uponthose who are not in power. The enabling policy of discriminationhas been embedded within the heart of human civilization that prevents


individuals within the society from developing the divine power ofcreativity for their well-being. The case of the fourth and the mostcreative president of Indonesia, Mr. Wahid has been a good exampleof inclusive leadership. He was the most inclusive president ofIndonesia who has encouraged the nation to develop opennesstowards Chinese ethnic groups and even the Israeli. However, hisvisual impairment has been exploited by his opponents to preventhim from trying to take part in the race for the next presidency. Thecycle of exclusion was strangely perpetuated by his policy of exclusionas he sensed the danger of political disobedience as he was in power.The basic instinct of survival seems to create fear towards others.

Therefore, the challenge for inclusive leadership is to offer a realisticperspective to the fact of human frailty. The perspective ofacknowledging one’s disability as a creature would help to reduce thesense of human pride and illusion of ignoring the inevitable fact ofdeath and the elderly stage of life. Acknowledging disability asinevitable and universal fact of every human being could be exploitedto ignore those with physical disabilities2, but the sense of one’spotential of disability would be the only way to provide paradigmchange for creating worldwide consciousness of disability as anessential part of human being. A new disability movement is neededto enhance the existing institutions to take the initiative of a globalcultural change of perspective for promoting people with physicaldisabilities to take their role in leading others to develop a global cultureof interdependency3. The consciousness of limited time and spacewould help human being to perceive the fact of being a human.

4. Spiritual4 Perspective for Perceiving the Cause of DisabilitiesAcknowledging the fact of limitations is the first step towards graspingthe spiritual realm of the cause of disability and how to overcome thebarriers. Within the common theological discussions of the moderntechnical culture of Western Christianity, the cause of failure of humandeformities derives either from God or the sinful nature of humanbeing due to the fall. However, from the biblical perspective of theJewish culture at the time of the earliest Christianity, the source ofdeformities was perceived not only from God but from other spiritual


powers. Taking into consideration the dimension of the world of the evilspirit as the source of the human sufferings would ease the burden ofdirect confrontations between God and human being in their unfruitfultheological reflections of theodicy. Therefore any healing action involvesspiritual actions. The power of evil is underway. The awareness of thelimit of modern knowledge and advanced technical culture has let thefrustrated people of this postmodern culture to seek alternative ways toovercome the limitation. As Christianity emerges in the midst of the peopleof the East and the South, it is very important to embrace a holisticcosmic view of the world which includes the spiritual realm and beings.Understanding how the world of the spirit operates is very crucial fordealing with the manifestations of the cultural deformities. The issue ofresurrection of Jesus is very crucial for exploring new possibilities indealing with human frailties. It would include a new challenge in criticalhermeneutics for interpreting miraculous healing stories.

The resurrection of Jesus as a factual supernatural event offers thehope for the humanity after realizing the frailty of its predicament. Thereare two significant aspects of the body in the event of resurrection. Onthe one hand the body of the first creation and on the other the body ofresurrection. The first body is sown in weakness, the second is raised in‘power’. What is sown is a physical body, a living being; what is raised isa spiritual body, a life-giving Spirit (I Cor.l5:44,45). The focus is on themystery of change (I Corinthians 15:51 -52). What is relevant to thetheme of leadership as sociological construct is that the power of the oldhumanity under the sin is ‘the law’ but the victory is given through ‘JesusChrist’ (I Corinthians. 15:56,57). The old existing order of institutionunder ‘the law’ has been in tension with the new being of the Spirit ofChrist. Therefore the aim is allowing the change to happen within thecultural system of leadership to set people free by the Spirit in Jesus’words, since it is the Spirit that gives ‘life’ (John 6:63).

The inclusion of people with the disability in the ministry of restorativehumanity needs to be aimed at facilitating a restorative change of thehuman soul as the center of life. Since spirits of the evil in the world areinvolved, it important to develop a holistic ministry of the disabled. Arecent interview with a medical doctor and a social worker who is workingwith the sudden increase in number of people with disabilities due to the


earthquake in Jogjakarta, Indonesia (the increase is at least half of theexisting number of people with disabilities) has indicated that most ofthem are suffering from depression due to the unexpected change intheir life. The social workers are not quite prepared yet to address theneed of the question of theological reflection among them, althoughmany banners of religious encouragements could be found in manystrategic places of the disastrous area. The earthquake has created newopportunities to develop a new constructive ways of relating local theologywith the forms of the biblical reflection especially in the midst of religioustensions within the country.

5. Education Programs on Disability as Strategic Cultural Changewith Interfaith Perspective

In the light of the need of change for human consciousness towardsdisabilities, it is important to develop centers of learning for peoplewith various religious backgrounds to create a community5 of mutualinterdependency in anticipating the real danger of instability causedby natural or social disaster. These centers are functioning as therescue and restorative station for the people in the area. It is necessarythat the centre is available for everyone regardless of their religiouspersuasions, since the aim is to create a centre of learning to beinterdependent for change. The program should have the focus offacilitating the people with disabilities because this form of ministrywould open the possibility for the people in the designated area towork together under the leadership of a team of people with disabilitiesto equip people of the area to be conscious of their vulnerabilities andneeds to be interdependent.

International religious institutions with global networks seem tohave the capacity to initiate global awareness of mobilizing resourcesfor local or national disasters. The experience of tsunami in Aceh andthe earthquake in Jogjakarta has shown a clear indication of thepossibility of positive global solidarity arising from the awareness ofmassive human casualties. It is the movement of the people withdisabilities who would be able to share the holistic experience of thedisaster. The challenge of resources is there but the opportunities toshare, to reflect and to learn from the experiences are enormous,


especially in the recent context of global tensions of exclusion betweenvarious religious persuasions.

Notes:1. Nancy L. Eiesland, The Disabled God: Toward a Liberatory Theology of

Disability, Nashville: Abingdon, 1994, p.26; Arne Fritzson and SamuelKabue, Interpreting Disability, A Church of All and for All, Geneva: WCCPublication, 2004, p.x,9,

2. Arne Fritzson and Samuel Kabue, Interpreting Disability, A Church of Alland for All, Geneva: WCC Publication, 2004, p.15.

3. Kathy Black, A Healing Homiletic, Preaching and Disability, Nashville:Abingdon, pp. 34-42.

4. Responding to the encouragement from Nancy L. Eiesland to ‘exploretheological questions concerning a broad spectrum of disability’, because‘the paucity of social, emotional, and intellectual disabilities is scandalous’,N.L. Eiesland, p. 28.

5. Gary Gunderson, Deeply Woven Roots: Improving the Quality of Life inYour Community, Minneapolis: Fortress Press, 1997, p.5.


* Rev. Lemuel S. Igdanes is Pastor at United Church of Christ in the Philippines.

BELONGING AND THE BODY OF CHRIST:PLACE, GIFTS AND ROLES

Lemuel S. Igdanes*

Two months after I was born, I was told that poliomyelitis struck meand affected my right leg. As I grew older, my parents felt the need ofgetting me treated with my disability since the very act of sitting andwalking was an impossible feat for me. Thus, they sought the help ofa professional therapist who treated me for two years with sans assistivedevices. When I was already struggling to walk at the age of four, thatwas the time my parents decided to enroll me at a preparatory schoolwhere I have to endure all the rigor and pain of crossing the streetalthough we lived two blocks near the school. At first, I was hesitantto participate in school activities since I sensed the indifference of myschoolmates towards me. I just waited for the right opportunity tohave my name called by my teacher. As my name was called, I startedto walk in front of my classmates, suddenly bursts of laughter filled theroom. My classmates were united in joking how I walk and the word“pilay” a Tagalog term for a person with a limping walk was repeatedmany times to their delight. I did not cry nor showed any nasty remarkto my classmates since I was already oriented by my parents that Ihave a unique way of walking as a child. I was trained by my parents

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Belonging and the Body of Christ : Place, Gifts and Roles 265

not to look down upon my disability as a weakness but instill in myselfthat I am a normal child like my classmates in school. There weretimes that I cannot participate in physical activities such as playingball, jumping rope, and dancing but deep inside a sense ofbelongingness was alive.

Such sense of belongingness propelled me to look at the positiveside of life. There were ups and downs along the way as I struggled tounderstand the meaning of belonging in a world where persons ofgood physical stature looked down on my uphill climb to seek themeaning of life Jesus Christ has endowed in me. It pained me toknow that in spite of all my efforts to convince myself that a world ofequals exists, the sad reality stared before my very eyes that personswith disabilities are not given enough space to explore their God-given potentials; much more of love and compassion. This is wherethe agony and pain of belonging starts, when people around us measureour capabilities according to the rules and standards of the world’sdictum “survival of the fittest.”

Let me invite you to reflect with me as we examine the biblicalbasis of understanding people with disabilities viz-a-vis as humanbeings capable of loving, caring and sharing their God-given potentialsas clearly seen in Genesis 1:27. What is the essence of such rich,comprehensive and dynamic relationship that transpired between Godand human beings? Are people with disabilities less-capable of lovingand sharing a responsible and mutually fulfilling relationship as well?These questions can led us to what Paul Tillich calls “the courage tobe” at any given moment.1 A person’s “to be” is what God demandsof him/her at any given moment, it is the most authentic possibility ofhis/her existence that demands to be articulated, a denial of whichmakes him/her sink back into in authenticity2. Such characteristicshould be fully-embraced by persons with disabilities in reclaiming alost image, not based on what the world’s standards demand. Not ofwhat is beautiful in terms of well-sculpted and chiseled bodies or alack of it in terms of abilities or talents as well. Nevertheless,understanding a person with disability particularly in his/her “beingwith”, whether she/he has impairment in speech, and hearing, physicaland even mental limitation is a journey within her/him. But even in


such journey, there is always that grim realization of being labeled by thenormal society as what Nancy Eiesland expressed aptly about personswith disabilities, ‘People with disabilities are subjected to prejudicial attitudesand discriminatory acts by the able bodied majority, who consider peoplewith disabilities inferior and use environmental segregation by way ofbuilt architectural barriers as means of keeping a social and physicaldistance3. A very painful act of applying a vicious cycle of the incessantand mad scramble for power and economic hegemony of nations whichregard persons as ‘commodities’ to be sold, where the most affectedgroup are the ones who are powerless, vulnerable and incapable ofexercising their rights to live a life intended for them. This ‘modern god’of beauty and perfection, of worshipped by those who regard personswith imperfection and disabilities as ‘nobodies’ has a name. Globalizationas an economic human system of those who believe in its mantra of‘economic development’ has devastated millions of lives sacrificed inthe altar of global corporations, rich countries and institutions suchas the World Bank, IMF and WTO. According to Rogate R.Mshana,Program Executive, Economic Justice, WCC in his paper presentedduring the Pre-Assembly at Porto Alegre, Brazil Meeting for Peoplewith Disabilities states that “this system has deeply driven the wedgebetween the poor and the rich countries causing tremendous effectssuch as absolute poverty in the world and within nations (3 billionpeople leaving less than 2 dollars a day and 1.2 billion on less than 1dollar a day).4 The impact of such system weighs heavily on peoplewith disabilities since they cannot fend for themselves much morecreate degrading human conditions such as exclusion from beingactive participants in leadership roles society offers, right to educationand denial of rights regarding proper legal safeguards against everyform of abuse. In the Asian context, this is felt more and concretelyseen since it looks and judges persons with disabilities as second-ratecitizens and hapless individuals.

In the Filipino culture, the attitude towards persons with disabilitiesespecially in relation with the spiritual component prevalent in thecountry is understood through the value of kapwa-tao. Kapwa-tao or‘being-with’ also means that the person is not alone in all her/hispursuits, dreams and even aspirations. They need a community to


love, accept and care for them whatever infirmities, weaknesses or evendisabilities one possesses. This value can penetrate deeper into themainstream of the Filipino consciousness whether in the cultural, socio-political and religious realm if the proper understanding of the plight ofpersons with disabilities is given a serious attention. This is given fleshand blood as the value of ‘kapwa-tao’ is further enhanced by a researchreported by L.S Elias, in his thesis entitled, ‘Beyond Resiliency: Case ofDisability in Zamboanga City, University of the Philippines Diliman QuezonCity (2003), where “Disability does not prevent the persons withdisabilities and the family from enjoying life. Though the persons withdisabilities and family know that disability has an impact on family lifeand opportunities for the persons with disabilities, they are able to copeby having the will to live, able to achieve something, able to interactsignificantly with others and people outside the family, have acceptedthe reality of disablility in them, and are aware of and can assert theirrights.”5 Such value, I believe has had a very strong impact on thedialogical relationship that God has established with the human -beingsin the Creation Story. When we try to discern the word ‘good’ as anadjective, it is pregnant with meaning, something that is beautiful is sensed,but how does persons with disabilities understand such meaning if theyare excluded and left out in the dark alleys of shame, humiliation andeven guilt? Does it mean that God has a particular bias on the way ofunderstanding the real plight of persons with disabilities? What is theattitude of the church in this issue? Does the church try its best to teachequality and love to those who are in its fold or deride those who areless-perfect and weak in physical and mental faculties? These are thequestions which are left unanswered until now since the acceptance ofthe truth is hard and painful. EDAN (Ecumenical Disability AdvocatesNetwork) in its Interim Theological Statement, entitled A Church of Alland for All declared that the “churches throughout the world have notaddressed more vigorously the sufferings of the marginalized, poor, blind,deaf, and physically and mentally limited people. We do not need pity,or mercy, but compassionate understanding and opportunities to developour vocations, possibilities and abilities.”6 The above-mentioned statementis a very timely theological confession that can be affirmed by those whoare weak and helpless. Together we can raise our united voices that weno more allow others to treat us as objects of derision and contempt but


rather embrace the subjects in our inner persons who need love andrecognition as persons. In Jesus Christ, I am accepted as who and whatI am. God loves each and every one of us. This is basically my faithaffirmation: that no matter how severe or heavy the disability one mayhave, she/he is still capable to participate, belong and be loved in thebody of Christ.

The Place of Persons with Disabilities in the Body of ChristIt is not an easy task to let persons with disabilities to be empowered andhealed and to let them participate in the web of society’s cycle of life aswell. Before they can go into that level of inclusion, they must first beliberated from the shackles of ignominy, apathy, anger, frustration andeven self-denial that bonded them for a long time. They must break offthe chains of oppression which were rather forced on them and riseforth in total refusal never to be left behind in the search for freedom,love and acceptance in the able-bodied community. As what is succinctlyexpressed by Sung Yong Park in his paper on ‘Eco-justice PeaceMovement of People with Disabilities’ that “Disabled person’s ‘felt’experiences (the pain/crying of human body) can lead to care for thepain/crying of the earth body. They are the most victimized by parochialmindset and oppressive systems. Therefore, they know better what iswrong and what oppression is.”7 In weaving a society of love, justiceand equality, persons with disabilities are given the opportunity and spacethat has long been denied in their lives. In the Gospel of Luke 14:12-24,we can clearly see that there is always a place for persons with disabilitiesin the banquet of God’s kingdom. Their place is not outside the banquethall nor under the tables waiting for the crumbs to fall, like those strongand healthy, the beautiful and the perfect, scrambling for the choicestfoods and delicacies. Their place is right inside the banquet halltogether with other members of the body of Christ, having a particularseat and being recognized in spite of being different, weak and less inphysical stature. This means that those who are underlings are givena new purpose, a new orientation, and a new direction in their lives.In God’s kingdom they are active participants in the ushering of God’sreign of love, justice, peace and equality. As what Donald G Millerclearly states in his book, The Nature and Mission of the Church, “thechurch can only find fulfillment only as it is whole, made whole by all


its members being grafted into it by faith in Jesus.”8

The Gifts that Persons with Disabilities Possess Enhances the Bodyof ChristIn Jesus Christ, the one who accepts her/him as their Lord and Saviordoes not merely develop the gifts within her/him. The Holy Spirit’sindwelling takes the person’s ordinary talents and transforms theminto abilities for service (I Corinthians 12:1-11). Persons withdisabilities are also persons bestowed with various gifts that cancontribute to the building up of the body of Christ. It comes in greatvariety. Our diverse gifts as pastors, teachers, counselors, evangelists,theologians, academicians, health/medical practitioners, socialworkers, community organizers builds up the communities of faithand transforms it into a powerhouse for the ministry, just as the Spiritapportioned to each individually as it wills. That is why Paul in hisletter to the Corinthians 12:12, insists on the unity of the body so thatevery individual gift is used not only for the building up the body ofChrist but for the work of the mission and service to the least of God’speople.

The Roles Persons with Disabilities play in the Body of ChristAs a ProphetAs a prophet, it is of utmost importance in setting forth Jesus’ values.Jesus lived out the values of the one who sent Him, clearly showingthe truth of salvation to those who were treated as non-persons. In theGospel of Matthew 12:1-14, Jesus’ declaration that the Sabbath wasmade for human, and not human for Sabbath gives us a profoundinsight about the nature of relationship of the Law to human beings.The Scribes and the Pharisees believed that human beings should besubservient to the Law, giving them the power and authority over therest of humanity, contrary to what Jesus taught. Jesus wants humanbeings to attain their full potentials and highest possibilities and thus,to love God involves the elements of justice and truth in our action oflove, not borne out of pity or mere sentimentality.

Such act would lead us to the transformation of persons with


disabilities state of dependence, apathy and shame into becominginstruments of liberation. It is also an exposition of the unjust and inhumanconstructs within the order of Jesus dialectics of love, justice and equality.Thus, being a prophet is not just confined to proclamation of judgments,proclamations of curse and blessings and exposition of all injustices tohuman body and soul but also of saying no to a theology which thriveson fear and resentment as what Churches today proclaim specifically tothose who are considered outcastes in the society.

As a TeacherThis is one of the most distinct and nobler roles that one should strive toachieve particularly in understanding the work of Jesus as a teacher.Jesus did not merely teach and impart truths about God’s reign butlived out such truths thus transforming a person’s being. This is reallya big challenge for us since we impart knowledge to people both youngand old particularly on the real plight of persons with disabilities be itin the church or in theological institutions. It is not just informationdata or even theological truths about persons with disabilities butmore of journeying with them in their struggles, hopes and dreamsand aspirations as they trod the paths that lead to inclusivity andacceptance, as what the prophet Isaiah 35:3-6 envisioned “when thetime would come that the eyes of the blind shall be opened, and theears of the deaf unstopped, then shall the lame woman/man leap likea hart and the tongue of the dumb sing for joy, for waters shall breakforth in the wilderness and streams in the desert.

As a PastorIn the Gospel John 10:1-18 the symbolical role of taking care of theflock entrusted to the shepherd is a very succinct role. Yet, the shepherdas a faithful and loyal caretaker of God’s flock is untarnished. She/heenters by the door and the gatekeeper opens, the sheep hear her/hisvoice and leads them out. In the church, the Pastor’s role is very vitalsince she/he is the one who leads out the flock. She/he does not thinkof her/his own interest first but of the welfare of the sheep entrusted inhe/his care.

The Pastor is willing to lay down also her/his life for the sheep.She/he does not desert them in impending danger. In the body of


Christ, there are vulnerable parts which should be taken care and givenmore attention than the rest. This is also where the Pastor’s role take aclearer stand, to defend and journey with the plight of the less -capableand weaker parts of Christ’s body in attaining a unified work in theministry of love, justice, and peace. Thus, the Pastor here is a bearer ofGod’s unconditional, non-judgemental love of indifferences.

As a HealerWhen Jesus proclaimed about the ushering in of God’s kingdom, nodistinction was made between the physical and spiritual dimension.It went together, specifically in the restoration of whole being of aperson. Jesus healing ministry was one integral part of God’s agendaof salvation to people. Jesus saw to it that it is not just a simple cureof whatever infirmities one has but the dismantling of the oppressivestructures and systemic uprooting of the institutionalized evils thatgoes along with the belief that those who are weak and disable aresinful persons, thus they are to be ostracized and treated as non-humans.

Thus, the healing ministry of Jesus is a challenge to all of us whoare working to envision a society of wholeness and restoredrelationships. Healing does not thrive only in the aspect of the physicaldimension but also in the psychological, socio-cultural, moral andspiritual dimension as well. We all need healing and we can only behealers also if we journey together with those who have experiencedpain, suffering and humiliation. Nevertheless, our hope lies in God’sSon Jesus Christ, who will one day restore us to our whole self togetherwith other members of the Body of Christ.

ConclusionThe signs of the time calls the church to be authentic to its being,doing, knowing and belonging within the Body of Christ. If the Churchis to be the body of Christ, then it must break out its hard shell ofapathy, misconception and even prejudice that prevents to share thereal meaning of love, justice, peace and equality to those who arelabeled as less-capable, weak and unfit people of God. She must feelthe pain, suffering and even alienation of persons with disabilities inits midst. It is my prayer that one day we can journey and live together


in the household of God as equals and be sent forth into the world inmission and service to the least of God’s people in and through JesusChrist.

Notes:1. Hans Hofman, ed. Ministry and Mental Health (ny: Association Perwaa,

1969), p. 132. March 9, 2005.3. Levi V.Oracion, Human Realizations of Grace. (Cebu City: Philippines:

Strong waters Publishing, 2005), 34. Ibid, p 34.4. Nancy, Eiesland, The Disabled God, Toward A Liberatory Understanding

of Disability (Nashville, Tennessee: Abingdon Press), 1994 p. 63.5. Rogate R. Mshana, “AGAPE and People with Disabilities,” A Paper

presented during the EDAN Pre-Assembly Meeting for People WithDisabilities, 9'” World Council of Churches General Assembly Porto Alegre.Brazil February 10-24, 2006, p.58Agnes R. Agbayani M.ED, Apaper entitled “Persons with Disability in thePhilippines” Presented during the International Consultation on DoingTheology from Disability Perspective, Bayview Park, Hotel, ManilaPhilippines, 22-27* May, 2007 p.5

6. A Church of all and For All, An Interim Theological Statement of EDAN(Ecumenical Disability Advocates Network) published by World Council ofChurch (WCC) 150 route de Ferney P.O Box 2100,1211 GenevaSwitzerland, Pann Printers Ltd. P.O Box 29276, Nairobi -Kenya, p 29

7. Sung, Yong Park, A Paper presented during the Is1 Ecumenical ConsultationFor Challenging and Empowering of Youth with Disabilities in Asia, KoreaChurch Centennial Building, 4th Seminar Room. Seoul, Korea 5-9th ofFebruary 2007 p.33

8. Donald G. Miller, The Nature and Mission of the Church, (RichmondVirginia: John Knox Press, 1957), p 25

BibliographyOracion, Levi, “Human Realizations of Grace,” 34. Cebu City Philippines:

Strong Waters Publication, 2005.Eiseland, Nancy, “The Disabled God: Towards A Liberatory Understanding of

Disability,” 63. Nashville, Tennessee, 1994.


Msahna, Rogate, “AGAPE and People with Disabilities,” 58-59. Porto Alegre, Brazil,2006.

Agbayani , Agnes R. “Persons with Disability in the Philippines,” 5. Bayview ParkHotel, Manila, Philippines, 2007.

A Church of All and For All: An Interim Theological Statement, 29. EDAN-WorldCouncil of Churches 1211, Geneva Switzerland 2003.

Sung ,Yong Park, “Towards Eco-Justice Peace Movement of People with DisabilitiesInterweaving with Ecofeminist Visions and Practices,” Is’ Ecumenical YouthConsultation for Challenging and Empowering Youth with Disabilities in Asia,Korean Church Centennial Building, 4lh Seminar Room, Seoul Korea 2007.

Miller, Donald G. “The Nature and Mission of the Church,” John Knox Press, 25.Richmond Virginia 1957.


* Dr. Ezamo Murry is Professor of Christian Ministry and Counseling at EasternTheological College, Jorhat, Assam, India.

SOME ASPECTS IN PSYCHOLOGYOF THE PERSON WITH DISABILITY

Ezamo Murry*

To reflect a subject psychologically and theologically I alwaysremember what the theologian, Paul Tillich said long ago, “The Impactof pastoral psychology on theological thought.”1 He said, a theologicalthought informed by psychotherapeutic insights is better than onewithout it. Theology and psychology are allies, making a commonfront to know and guide human living. At times the church questionswhether, as Christians we depend on psychological insight or only ontheological maxims. We assume both insights are of God, who is thesource of all wisdom. In dealing with few of the common humanemotions like, inferiority, shame, search for belonging, and longingfor actualization, the author has referred to some theoretical insightshe has read about as well as some cases from real life situations withgrateful acknowledgements.

Psychology is defined as, “the science of behavior” includingbehavioral study of all livings, not necessarily as human behavioronly. The goal of psychology is to understand behavior and predictevents or behavior. In as much as we try to understand the Creator’s

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Some Aspects in Psychology of the Person with Disability 275

will through theological reasoning we also try to understand the natureand behavior of the creature through psychology. Our concern in thissection is to understand the mental dynamics and behavior related tothe Person with Disability (PWD) and those around them. Let us beginwith some anecdotes, noting the dominant psychological process insuch experiences.

i) Once, a daily from Delhi reported a case captioned, “Fighting aprejudice called disability”, about a woman PWD of 30 yearswho has a post-graduate degree from London. As a student inLondon the teachers gave her accessibility everywhere that madeher feel belonged. Her teachers always saw her as a studentand then her disability. When she came to her country the peopledid not talk to her but to her helper to know if she needs sugar,or if she has a mother. Even the journalist addressed her throughher helper, not to her directly. She said, that paternalistic attitudetoward her exasperated her. In the face of such attitude of thegeneral public she cried, “We’re also constantly teachingeverybody that we are a part of you – and this processemotionally drains us.”2

It may be mentioned that in India the social etiquette expects thefamily to care for the member with disability and not to beinstitutionalized. Many families would hide from the society babiesborn with irregular shapes and figures like split lips, crippled, missingbody parts, unusual speech or movements. Morphological variationin persons is considered ill luck. Such babies are sometimes madethe object of people’s venerations. Charity as social and religious valuesalso keeps the Indian PWD as objects of charity and sympathy, thusthey remain stigmatized. Some PWD move out to beg in the streetsbut most of them remain isolated in sub-human conditions. There isno thought of the dignity, personhood and the rights of the PWD.

If, as Maslow reminds us, the need to belong is one importantcomponent of human existence, the PWD in the above case wasstarved with that vital psychological support, the sense of belonging.She was also treated as a mere dependant, having a spokesperson.She was not addressed as to a person. This also is one reason whythe latest term used for the person with disability, recognizing the


personhood of the PWD as against other names like, differently abledor physically or mentally challenged,etc. When one is deprived of thedignity, personhood, and the sense of belonging to the human familythe person lives in down syndrome.

ii) We have heard of the greatest living physicist, Stiphen Hawking,who was attacked by Almyotrophic Lateral Sclerosis (ALS) atage 21 and was declared to live only two and a half year thence.The way he struggled to climb the stairs, the way he spokeunusually made his friends tease him calling his language ashawkingese. “But Hawking never let himself be helped on theseoccasions. He utterly rejected behavior that singed him out asanything other than abled bodied.”3

The other important aspect of Hawking’s life is the positive attitudeof his wife, Jane Wilde, who represented the caring world to herhusband, Hawking. Hawking survived miraculously and lives todayas the greatest living scientist. Much of the credit of his survival andachievement is due to his wife, Jane, who married the disabledHawking and was behind the screen encouraging, supporting andowning the disabled husband. Jane is said to recollect later, “I wantedto find some purpose in my existence, and I suppose I found it in theidea of looking after him. But we were in love.”4 If, as Victor Franklheld, humans thirst for meaning to live for, Jane herself found it andexhibited that meaning in her living. Hawking himself was determinedto live for a cause in spite of his difficulties and succeeded. BothHawking and Jane fulfilled the adage, “He who has a why to live for,can bear almost any how.”(Nietzsche)

Hawking’s story teaches us that a disabled person is a wholeperson, a person living with some kind of disability. There is no personwho is immune to any kind of disability. A story is told about a friendvisiting an amputee on her birthday. He took a pair of shoes as hisgift to her, meaning she is still a whole person. Persons living withdisability would affirm themselves as whole persons and likewise expectthe society to treat them so. Experiencing wholeness is an aspect ofpsychology like the Gestalt School. We speak of Christ who makes uswhole in our brokenness. In political nomenclature, a citizen and asecond-class citizen sound quite different. Similarly, to consider


someone as incomplete person is psychologically mitigating. When hisfriends ridiculed him Hawking must have been challenged but he didnot yield to their foul language. He was determined and affirmed hispersonhood and the possibility of actualizing, as he finally did.

iii) A certain man, Kumar, was born blind in a middle class Indianfamily and struggled through his years of life formation. Hegrew up, graduated in Law and is M.A. in English. He foundeda School for the blind in a town and became the first Principal.His zeal to actualize in life was never daunted by anycircumstances. His blindness never prevented him from lookingat life positively. He is married and has children. On being askedhow he fell in love leading to marriage, he said, “I never fell inlove, I rose in love.” He considered himself as nothing less thana whole person like any other persons. He wanted to be calledblind because he is blind. On the term differently abled heremarked, “Yes, I agree, they mean well, but is there any twopersons in this whole wide world who are totally identical? Isomehow feel that they land up harping more on differentiabilitythan otherwise.” He declared, “My fight has been againstdehumanization, degradation, discrimination, deprivation,denial, invisibilitization, custodialization, and stigmatization.Disability is a development issue, a human right issue and nota welfare issue.”5

Each of the eight above frontiers Kumar is fighting against arepsychological barriers every person is fighting to conquer and enterfull personhood and in particular by the persons living with disabilities.Kumar’s prompt reply that he did not fall in love but rose to love itselfshows he lives in a high psychology in spite of those frontiers he wasfighting against. The limit of space, coupled with these topics beingcommon place in our daily conversations we will leave them here asunderlined without further explanation.

iv) A male child born in a broken family with facial paralysis wasbrought up by his kind uncles. His uncle’s family loved him,encouraged him, and sent him to School till graduation. He isgiven a government job as a teacher. He is happy today, earningto meet his needs. He recalls his childhood experience how he


struggled to catch up with his friends in daily activities and how helonged to be a man having his own wallet to sustain himself. Hisfriends called him ‘crooked neck’. He felt much deprived ofrespect and dignity. He wished he had money like other peoplepossessed, which he finally began to earn for himself. He couldnot bear the foul mouth of his friends, calling him names. But hetreasured the encouragement and love his uncle’s family extendedto him, even grooming him to manhood.6

Addressing the PWD by the nature of disability rather than using thegiven name is improper. One’s given name explains his/her identityas a person belonging to certain family and society. Each of the PWDis distinct and unique persons, not one of a homogenous class orgroup. Jesus addressed the crippled woman as ‘woman’ and not byher disability, and even a daughter of Abraham (Lk.13:10-17). For, shewas crippled but that disability did not relinquish her God given dignityas a person.

Concerning Physical fitness and attractivenessIn the eye of the Creator there is no standard shape and figure of thehuman body. However, every human is said to have the innate senseof admiring the beauty in the other and then the longing for becomingthe beautiful, handsome, and complete and even a perfect person. Athing of beauty is a joy forever indeed but which beauty we speakabout in the morphology of the Creator is another question. We areoften reminded by the song, “All things bright and beautiful, great andsmall, the Creator loves them all.” Human at times repress this instinctand say, ‘beauty is of skin deep’ and that some of the renowned figuresof the world are unprepossessing or ugly, so what. It is human toadmire and long for the beautiful but that does not prevent us to seethe Creator’s variations in physique and intelligence. Humans havethe tendency to judge by the standard of appearance but the CreatorGod does not do so, as in the case of selecting David as the king.When the more beautiful and handsome are often invited andassociated with than those otherwise a kind of discrimination occurs.This may also discourage the less beautiful or handsome, particularlythe persons with disabilities. Someone rightly said, “It seems unfair


to like or dislike someone just because of facial features resulting froman accident of heredity.”7

We need to refer to theology and faith tradition to ascertain whatexactly a body that bears God’s image is. The Creator seems to appearin different shapes and manifestations in different situations, hungry,worn out, ugly, a beggar, bruised and rejected, stigmatized andcondemned. Of course we are showed the artist’s painting of Jesusas perfect figure though the artist never saw Jesus. In one of theconsultations on disability the renowned theologian, K.C. Abrahamreminded us of our usual imaging of God as speed, almighty, hero,great, strength, and perfect. He reminded us also to imagine God asweak, slow to the human pace, rejected and crucified. NancyEiesland’s Disabled God should help us in imaging the Divine.

The present writer grew up in a rural, tribal community with allthe rustic folklores, superstitions and irrational ways of interpretingthe natural phenomena. Feats of bravery, physical strength and daringaccomplishments were criteria required to claim a man of worth. In atribal culture where everybody has to struggle for survival and livelihoodthe present writer felt himself incompetent to face life, discounted anddiscriminated. Finding to trust in God became the strength andconfidence in taking up life’s task. For he was convinced that everyperson, able bodied or disabled, has a role to play in God’s world forwhich God will reward equally.

The next section will delineate two of the master emotions everyhuman experience but more so by the persons living with disability,namely, inferiority and shame.

Inferiority, is an emotion that invades humans of all births, at leastsome moments in life. The developmental psychologist, Erik H. Erikson,traced it to the childhood stage where the world represented by themother and the other caring personnel failed to help the childovercome it by presenting an alternative, that is, autonomy and selfexploration of the environment by the growing child. Naturally thechild feels incompetent in the midst of the older siblings, the strongerparents and the other adults. William James considered inferior feelingas of internal cause and said it was an innate craving to be appreciated,


which causes anguish, feeling that one is unworthy or insignificant to beappreciated. Social factors of inferior feeling include: physical defects,treatments from parents and other significant adults, defeat or failure,poverty, and such other factors that may stand in the way of groupacceptance. According to T.L. Brink, many social phenomena can beexplained by inferior feeling: for instance, the advertisers state thatsophisticated people use a certain product and then rely on the audience’sinferior feeling to generate sales. Or, a nation’s drive for wealth can bean attempt to respond to their feeling of inferior to other countries.8

Many strikes, especially the violent ones, are largely unnecessary foreconomic gains, yet such strikes give workers feeling of power thatcompensate their normal feeling of inferiority with respect tomanagement. Brink quotes a researcher who found numerous causesof inferior feeling that include physical defects such as handicaps, obesity,ugliness, stature, weakness, or poor coordination. It is interesting to notethe way Brink concluded his essay by a remark of theological content:

Theologically, inferiority feeling can be seen as the result of prideand refusal to accept the status of creature. Humans are inferior tothe Creator; but once humans accept that role, and realize that allother humans are mere creatures, they need feel inferior to no oneelse.9

One’s inferior feeling can be caused by one’s refusal to accept thestatus of the creature. A Christian counselor, G.R.Collins, thinks howparents of the PWD may also feel inferior to others or low self esteemwhen he says,

Many families with handicapped child show increased levels ofanxiety and depression, lowered self concept and self-esteem, feelingsof frustration, and decreased marital and personal satisfaction.10

Even as the advertisers impose inferior feeling in the consumersthe society around can also impose feelings of inferior to the people,especially to the PWD and their family members. It is important tonote Brink’s theological reason on that emotion and remind all people,abled or disabled, that feeling of inferiority can also come from ourown attitude toward self, God, and neighbors. It is said that humans,even when no one bothers to watch or talk about the other, feel theyare being looked at or people are talking about them and become so


conscious about their appearance and performances. This also is moreso with the PWD because they think they are a little different from theothers. As tribal boys we were told to be careful not to whisper at eachother or laugh in the presence of the PWD. An abundant life will beginat the point where the person feels having an identity, accepted in thesociety, competent to live, and above all, has the image of the Creatorlike any other persons. With this positive self esteem one is determinedto live. Even when the PWD does not have enough courage to live onfeeling of being inadequate the society around should instill in the formerthat the Creator has given us all the right to life and that all humans areGod’s image bearers.

Shame, the other master emotion has a constructive value. A personwho has no shame to do thing unapproved by the society and God isa dangerous person. A part of tribal ethos is the sense of shame whenone performs below standard or trespasses into unauthorized territory.This shame factor in tribal ethos maintains the smooth and peacefulco-existence. One who has lost the sense of appropriate shame isconsidered uncultured, arrogant, and social misfit. In this context thetribal people understand the expressions like, ‘Jesus bore our shameand guilt.’ The shame that we are concerned with at this point, however,is the kind of shame humans wear as a result of perceived or realinadequacy and imperfection even though such status are a part ofGod’s creation and so nothing to be concerned about. As Collinsobserved above, the parents of the PWD as well as the PWD themselvesfeel ashamed of their conditions and they prefer remaining invisible.Many a rape victim, chronically diseased, the appallingly disgraced,frustrated by loss and failures, and above all finding no meanings inlife, would opt for suicide because they cannot bear the shame. Unlikeother emotions shame does not pass with time or with catharsis likeweeping, nor is it easy to admit and discharge. This elusive but astrong emotion remaining unexpressed can be a source of an internalconflict.

Ramon Martinez de Pison, discusses shame in the light oftheological, psychological, and therapeutic aspects.11 Ramon askswhy death and dying is considered shameful conditions rather thandignified, and fitting final act of life. For, people tend to deny, hide,


and avoid matters of death and dying. Many cultures and religions teachthat death and dying are events of accomplishment of life and the doorto eternal life. Human beings should integrate death and dying intotheir lives in order to become fully human. This has a message to theperson with disability too. Shame is the most hidden emotion and theother emotions associated with it are, silence, denial, secretiveness,vulnerability, powerlessness, embarrassment, humiliation, depression,anger, isolation, humor, and so forth. Shame is also conditioned by socio-cultural, religious, gender, and age contexts. Tribal people talk of shameas seriously as Christians talk of sin, especially if the shame is caused byone’s condition or actions. Any condition or action of the person that isincompatible to or comes short of the society’s norms causes shame tothe person. As mentioned above there is such a thing as constructiveshame that motivates modesty, etiquette and good manner. Such typeof shame does not harm though unhealthy shame stands in the way offacing life’s reality and confident participation in the world. These wordsfrom Ramos may make clearer sense,

When experiencing unhealthy shame, the person feels totallyworthless, exposed to the invasive look of others and negativelyevaluated by them. The most unhealthy characteristic of unhealthyshame – the desire to hide or to disappear…embarrassment andshyness…the feeling that one is no good, inadequate, unworthy. It isa global statement by the self in relation to the self. And we becomethe object as well as the subject of shame.12

Erik Eriksson describes shame as an emotion which supposesthat one is completely exposed and conscious of being looked at; inone word, self conscious…and consciousness of being looked atdisapprovingly, of wishing to bury one’s face or sink into the ground.Do the PWD and their significant relations have much of assumptionsabout themselves? The last Passion Week this year, the spiritual columnof the Times of India carried a caption to say Jesus Christ integratedsuffering and death into his life and so suffering and death came tohim not as a surprise. Imperfection is then, a part of the human finitude,not necessarily a source of feeling shame, lost, and defeat. It all dependsalso to the society around who make the impact on the persons withdisability positively or negatively. The PWD should find strength to


live from the society in which they are a part.Psychotherapeutic school like the Transactional Analysis (TA) reminds

us of the importance of strokes in human life. Strokes can be eithernegative or positive but humans need strokes for survival. It is believedthat in the absence of positive strokes humans demand even negativestrokes because strokes of whatever kind are to recognize and addressthe other. Humans are social beings and no one lives in isolated existenceand the cord of connectivity among persons, the TA system would say,is the strokes they exchange. Positive Stroke in brief is the behavior ofrecognizing the other’s existence and admiring, encouraging, and prizingthe life and actions of the other just for being what they are. The oppositeis the negative strokes that hurl negative remarks, disapproving what theother person is. The mother’s milk, her love and affection to the babyconveys the first positive stroke to the child. As the person grows themethod of strokes change, from a hug to handshake, from a pat on theback to a nod or such age and culture relevant verbal expressions.Another concept of the TA psychology is the Time Structure whichanalyses the way humans spend time each moment. Some people attimes ignore the others’ existence but other times they recognize thepresence of the others. To be ignored by people is a serious condition inwhich the ignored person feels detached from the society around andso feels worthless. The PWD in particular, is aware of both the conditionsof ignoring and recognizing. At times the PWD feel ignored even whenthe otherwise is the situation. There are even languages and expressionsappropriate to use while addressing the PWD. All these are to make surethat the PWD is not rejected or ignored by the society.

The above psychological recognition can be reinforced by thesalvation story of unconditional acceptance of all beings by the Groundof beings. No human conditions, whether of status, physicalconditions, race, and gender can stand in the way of God’sacceptability worked out through Christ. The divine initiative ofaccepting the unacceptable declaring to all, ‘you are accepted’ shouldbe the basis of accepting one another in the human family. If this factof life is accepted by all no shame and inferiority can stand in the wayof equality and dignity of life bestowed to all by the Creator.


Notes:

1. Hans Hoffman, ed., Ministry and Mental Health (Association Press, NY, 1960).13.

2. Times of India, March 9, 2005

3. Michael and Gribbin, “A Brief History of Stephen Hawking” Readers Digest,August 1993.

4. Ibid, p 173.

5. Ray of Light, Milange, Sept. 2003, p. 23.

6. The writer came across this story in one of the dailies of Dimapur, Nagaland.

7. Kakan and Haven, An Introduction to psychology, p. 540.

8. see Ramos’ Profile of man and culture, 1962.

9. Baker Encyclopedia of Psychology (Grand Rapids: Baker Book House),p. 575.

10. Christian Counseling (Dallas: Word Publishing, 1988) p. 576.

11. ‘Shame, Death, and Dying’ Pastoral Psychology, vol.51, No.1, Sept 2002,p. 27.

12. Pastoral Psychology, op.cit.

Pastoral Care and Counseling : Church and Public 285

* Rev. Dr. José Andres Sotto teaches Pastoral Care and Counseling and he is theHead of Counseling Department Asian Theological Seminary, Philippines

PASTORAL CARE AND COUNSELING: CHURCH AND PUBLIC POLICY CONSIDERATIONS

José Andres Sotto*

IntroductionThe past two decades have seen so much ferment in the field of pastoralcare and counseling, both in the articulation of pastoral theology thatframes its practice and in the development of methodologies for theactual pastoral care and counseling process.1

In the years preceding the publication of the seminal Dictionaryof Pastoral Care and Counseling (Hunter, 1990), pastoral theologyhad generally taken on the premise that the recipients of care andcounseling (commonly referred to as clients, counselees, therapeuts,or helpees) were experiencing some dysfunction which they, in turn,had to resolve—primarily by themselves. The prevailing wisdom hasbeen that these recipients of care could transcend their own problemsor issues and emerge as “healed,” “grown,” “better-functioning,” or“enlightened” individuals. A whole array of therapeutic modalitieshave mushroomed in the past century alone, most of which focusedon the individual and his2 personal dysfunction, issues and sins.

In the Philippine protestant landscape, there seems to be a growing

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interest in the development of seminary programs in Christian Counseling,with focus on various counseling techniques and methodologiesdeveloped in the West. Although each of these seminary programsincludes an introductory course on the integration of theology andpsychology, the core of the curricula continues to aim at groundingstudents in various clinical intervention techniques. As a result, thefield of Christian Counseling has contributed to the perpetuation ofthe view that those who need or seek counseling are in trouble mainlydue to their own troubled perceptions of reality, their immaturethoughts, their distorted values, their inappropriate actions, or theirmisguided reactions. As clinicians, it is then the professionalresponsibility of these Christian Counselors to apply an entire processof intervention, generally consisting of assessment, interventionplanning and implementation, monitoring and evaluation, andtermination.

Most unfortunately in most, if not all, cases, these interventionplans are formulated without the benefit of an overall organizingtheological framework.

A Case ScenarioMyrna3 has been a Philippine government employee for more thanten years. She was born with deformed feet and had to be fittedwith braces and crutches to enable her to move aboutindependently.

Myrna holds a Master’s Degree in Human ResourceManagement from a reputable institution. Her communicationskills-—both written and oral—are exemplary. At work, she isknown to be an outspoken advocate of occupational health issuesand human rights. Myrna’s advocacy work has been met withmixed reactions from management.

Myrna had, for five years, been applying for a juniormanagement position. However, despite being repeatedly short-listed, she never got the job despite her superior qualifications.Finally, she was advised by her supervisor to seek careercounseling, with emphasis on “personality development”, fromme. The supervisor immediately forwarded to me the referral letter.


Feeling depressed over what she perceived as utter rejection ofher capabilities at work, Myrna first sought advice from her pastor,who in turn diagnosed her as suffering from a severely low self esteem.He then determined that the key to Myrna’s problem was “spiritualguidance.” The pastor asked Myrna’s care group to pray with her“that Jesus may lift [her] from [her] then-state of depression inducedby [her] low self-esteem. At their mid-week prayer service, the pastorasked the congregation to pray that Myrna “may persevere andgrow in [her] suffering and to demonstrate to the managers at workthat Christ is glorified through [her] own suffering.” The pastor alsocounseled Myrna on how to find it in her heart to forgive and accepther work supervisor.

Shortly after that, Myrna began to have suicidal ideation. It wasonly then that she decided to contact me for help.

As is my practice whenever someone is referred to me forcounseling, I interviewed Myrna’s supervisor to clarify thecircumstances of the referral. Her words stunned me. She said,

The problem with Myrna is that she is using her own disability tocontrol us. She has a bloated ego that needs to be reined in.What more does she want from us and the government? She islucky she was able to land a stable government job. She doesn’tseem to realize that she owes the government a debt of gratitude!She should be satisfied with her current position.

Individual Brokenness and Societal CulpabilityThe latter half of the 20th century featured an undeniable crescendo inthe voices of the marginalized sectors of society. Theologies born outof the unique experiences of Afro-Americans, women, children, thepoor, as well as gays and lesbians have continued to challenge ournotions of egalitarianism, self-determination and empowerment,among other things. Even the counseling world began to embracesuch approaches as intercultural therapy, feminist therapy, andcommunity-based intervention. However, these voices have continuedto challenge the long-held belief that every care-seeker needs help inresolving his own problems through intrapsychic means alone, bydemonstrating that most of the intrapersonal dysfunctions beingexperienced by marginalized sectors of society are actually a reflection


of severe breakdowns in the very system of which the individual is aparticipant.

Sadly, a voice that has remained relatively silent in the developmentof post-modern pastoral theology is that of people with disabilities.The story of Myrna could very well be the story of every person with adisability who wants to celebrate his God-given gifts in all endeavorsof life. We view the Myrnas in our midst as “suffering” from somedevelopmental arrest (thus, the prescription for “personalitydevelopment”) and, therefore, need the types of counseling that makethem focus on their own faults. We seldom recognize, if at all, thatmany of our marginalized neighbors are suffering because our socialsystems— including that of the church—have conveniently madevictims of them.

The story of Myrna tells us that many societies are still not preparedto accord persons with disabilities their full rights as citizens. We treatour brothers and sisters with disabilities with condescending tokenismand then violently react when they begin to demand a higher level ofengagement—one that is based on fairness and justice.

Pastoral Theology and Pastoral Care in the Public ArenaPastoral theology is a branch of theology which forwards theoreticalunderstanding of, and develops practical but sound guidelines for theministry of care. Its development is shaped by societal (including thechurch’s) attitudes and worldview. Since pastoral theology framesthe practice of pastoral care and counseling, it is very important thatwe re-examine our predominant view of brokenness and care.

The case of Myrna shows that the church often fails to see theprincipalities that impact on the functioning of human beings. Worse,the church neglects to work with the Myrnas in our midst in breakingdown the walls of injustice that victimize people and cause them untoldsuffering. Often, the church uses prayer as a convenient way out forpeople in misery. (As a Christian and a pastor, I firmly believe in thepower of prayer but, at the same time, I believe that God also wantsto use us as his agents of change in world that is both oppressive andhurting.) The story of Myrna suggests that, in most cases, the churchsimply acquiesces to the oppression and injustice around us, by


deciding not to confront these evils with appropriate and definitive socialaction.

As a pastoral counselor, I work with survivors of domestic violence,including child abuse. It is temptingly easy to simply concentrate onthe application of eclectic therapeutic techniques— mostly acombination of Rational Emotive Behavior Therapy, BehaviorTherapy, and a sprinkling of psychodynamic-based approaches—intheir individual cases. However, I also recognize that every victim ofdomestic violence is part of a wider system which I need to understandto get down to the roots of the victimization (the “suffering”) of mycare-seekers. In many cases, I find that the church’s attitude towardswomen (e.g., subordinate to men) and children (e.g., they need toobey their parents at all cost) and men (e.g., as heads of the family,they have the final word) contribute to the increasing prevalence ofdomestic violence in Christian homes.

One only has to consider the still-pathetically inadequate systemof access to our churches’ physical facilities on the part of personswith disabilities to appreciate the parallelism between their plight andthat of survivors of domestic violence. In both cases, the church failsto fully address issues of endemic injustice and oppression in its midst.And the church will never be able to begin addressing those issueswithout confronting its own built-in prejudice against them.

But then, while it is temptingly easy for us to just condemn thechurch for its silence over the oppression and injustice beingcommitted right before its very eyes, to do so would simply make uscomplicit of the same phenomenon we purport to condemn. We needto care for the dysfunctional system as much as we need to care forthe victims of such dysfunction.

Should the pastoral counselor go beyond the bounds of churchlife to help address the care needs of the individual? My unequivocalposition is that a pastoral counselor working with disadvantagedindividuals has to work with the intricate web of structures andprocesses that impact on the individual’s functioning. In this regard,the counselor’s pastoral theology may need to be enriched by processand liberation theologies. Process theology states that “all reality,including God’s, is characterized by dynamic relationality and novel


emergence rather than as fixed and static substances.” (Graham, 1992:262). Liberation theology, on the other hand, interprets “religious faithfrom the perspective of marginalized and oppressed groups” and“promotes freedom from the injustice of oppression and a transformedsocial order in which all participants share both the responsibilitiesand the benefits in a mutually accountable manner.” (Graham: 261).

Toward a Systems Approach to Pastoral Care and Counseling For,and With, Persons with DisabilitiesOne of the richest images of the church in the Scripture is offered byPaul in his letter to the early Christians in Corinth. He refers to thechurch as the body of Christ, with each part serving the whole and, inturn, derives its identity and significance from the whole. (I Corinthians12). This is pure systemic thinking.

In counseling, we usually adopt systemic approaches whenworking with families in conflict. Whether the main issue is that ofimpaired communication, blurred boundaries, or unresolved pastconflicts, family members are facilitated into recognizing that theproblems being manifested by one of them is symptomatic of somedysfunction in the whole family system. This paper posits that today’spastoral care and counseling for and with persons with disabilities—as well as all marginalized groups, for that matter—adopt a systemsapproach.

Graham (1992) offers several characteristics of systemic thinking.First, it firmly affirms that “all elements of the universe areinterconnected, standing in an ongoing reciprocal relationship to oneanother.” (p. 39). Second, systemic thinking asserts that the universeis an organized totality—a system with its own subsystems. Third,systemic perspective emphasizes homeostasis, balance or self-maintenance. Fourth, it encourages creativity in context as it attemptsto transcend even the most formidable issues.

This paper proposes that pastoral care and counseling with andfor persons with disabilities work on three discrete, yet intricatelyinterrelated areas—empowerment of the individual, casemanagement, and monitoring and advocacy.


Empowerment of the person with disabilitiesEmpowerment, in the context of this paper, is not all about gaining

control over things or people. Rather, it is rediscovering one’s giftsand celebrating the fact that the same gifts can be used to influenceone’s web of relationships.

Translated into pastoral care and counseling, one can draw muchwisdom from the works of competency-based counseling, solutions-focused interventions, and brief pastoral counseling (Stone, 2001;Kollar, 1997; DeJong and Berg, 1998; Thomas and Cockburn, 2001).These counseling modalities emphasize that every individual,regardless of circumstances, has resident strengths, successful copingmechanisms, and innate proclivity for creative problem-solving.

In working with persons with disabilities, the pastoral counseloroften has to facilitate a radical shift from a paradigm in which personswith disabilities are viewed only as recipients of care at the hands ofable-bodied people, to one that treats them as equal participants inan intricate system of structures and processes. Systemic approachto intervention demands that the voices of people with disabilities beeloquently raised and meaningfully heeded. Toward this end, thepastoral counselor and the person with disabilities have to worktogether on envisioning a better future, activating motivation, practicingnew behaviors, and enhancing emotional arousal.

Case managementDrawn from the fields of education, health, and social work, casemanagement is a process of redirecting the focus and decision-makingpower from the providers and professionals to the clients themselves.In the old paradigm of providing care for people with disabilities, theyare viewed solely as passive recipients of services and, therefore, arenot entitled to share decision-making. Service resources are controlledby the bureaucracy and access to information is usually inadequate,if not totally non-existent.

In current practice (at least in the Philippines), each recipient ofcare is assigned a case manager who is supposed to serve as a supertraffic controller as the person with disabilities attempts to access aweb of human services. While effective case management has been


very helpful in the case of persons whose severe disabilities significantlylimit their direct communication and negotiation with service providers,it has also stereotyped all persons with disabilities as being incapableof representing themselves.

This paper contends that there are many persons with disabilitieswho have the competencies needed to become their own casemanagers. Pastoral care and counseling should definitely explore thismovement toward self case management by people with disabilities,if at all possible. This is an area of broader policy development thathas yet to be addressed in the Philippines and most Asian countries.

AdvocacyBy definition, public policies are formulated to ensure that the welfareof the citizenry is protected. Public policies frame the development ofpublic services, in much the same way that pastoral theology shapepastoral care and counseling. If a public policy declares that everycitizen is entitled to a fulfilling life and that society, in general, is meantto put into place structures and processes that will help facilitate itscitizens’ sense fulfillment and meaning, then the development andimplementation of programs and services that are sensitive andresponsive to the needs of the citizenry come as a natural rhythm ofgovernance. If such an atmosphere prevails in society, citizens areexpected to be actively engaged in the crucial processes of advocacyand monitoring.

Advocacy is all about pushing priority issues atop the publicagenda. It is all about educating the broader public about pressingsocial issues and influencing policy decision-makers toward decisiveaction. It is all about getting organized to present a unified voice.

Monitoring, on the other hand, is taking the necessary steps toensure that the public programs that policy makers and the serviceproviders promise to deliver are indeed delivered.

But contrary to common misunderstanding, advocacy andmonitoring are not necessarily designed to be adversarial. Whenviewed from the perspective of participatory democracy, those whocarry out these crucial social processes should in fact be viewed as


crucial ingredients in maintaining a supportive social order.Pastoral counselors, with their well-articulated pastoral theology that

is founded, inter alia, on the biblical concepts of justice and care andaccountability to God and each other, is in a vantage position to helppersons with disabilities toward having a more powerful voice in policyand service development and implementation.

SummaryThis paper argues that our individualistic model of pastoral care andcounseling with marginalized populations, including persons withdisabilities, has failed to address the far-reaching needs of theseindividuals. By emphasizing a model of sickness that puts the blameon the individual, we have failed to recognize that much of thedysfunctions exhibited by persons seeking care from us emanate froman oppressive and unjust system that needs urgent correcting.

This paper proposes that we re-examine our pastoral theology,since it frames our practice of pastoral care and counseling. The authorposits that we rediscover our biblical image of parts of Christ’s body,edifying each other within the context of God’s community.

Pastoral care and counseling for, and with, persons with disabilitiescalls us to work with them closely so that they become empowered intheir relationships with one another and with God. The pastoral careand counselor may adopt approaches that enhance the individual’scompetency-building.

The author also argues that many persons with disabilities couldlearn the intricacies of case management and that they could becometheir own case managers. They could also gain competencies in self-advocacy as well as policy– and service-monitoring.

Notes:1. For a scholarly treatment of the challenges faced by the discipline of Pastoral

Care and Counseling, the reader is referred to a collection of essays, PastoralCare and Counseling: Redefining the Paradigms (Ramsay, N. J., Ed, 2004).

2. For purposes of this paper, the masculine he, his, him or himself also refersto the feminine she, her, hers or herself.

3. Not her real name. Her story is being used in this paper with her permission.


References

Browning, D. S. (1991). A Fundamental Practical Theology: Descriptive and StrategicProposals. (Minneapolis, MN: Fortress Press).

Capps, D. (2001). Giving Counsel: A Minister’s Guidebook. (St. Louis, MO: ChalicePress).

Graham, L. K. (1992). Care of Persons, Care of Worlds. (Nashville, TN: AbingdonPress)

Hunter, R. (Ed.) (1990). Dictionary of Pastoral Care and Counseling. (Nashville, TN:Abingdon Press).

Kollar, C. A. (1997). Solution-focused Pastoral Counseling: An Effective Short-termApproach for Getting People Back on Track (Grand Rapids, MI:Zondervan)

Ramsay, N. J. (Ed) (2004). Pastoral Care and Counseling: Redefining the Paradigms.(Nasville, TN: Abingdon Press).

Stone, H. W. (Ed.) (2001). Strategies for Brief Pastoral Counseling (Minneapolis:Fortress Press)

Thomas, F. and Cockburn, J. (2001). Competency-based Counseling(Minneapolis: Fortress Press)

A Ministry Towards Persons with Disabilities 295

* Rev. Dr. Tauira Marama is a minister of the Maohi Protestant Church, in FrenchPolynesia and he teaches Ministry and Church History at the Pacific TheologicalCollege (PTC), Suva, Fiji. This paper was presented during the workshop on“Theological Discourse on Disability” at Suva, Fiji Island in December 2006.

A MINISTRY TOWARDS PERSONS WITH DISABILITIES

Tauira Marama*

IntroductionDuring a workshop held in Suva on ‘Disability Discourse,’ the first ofthis type organized by the South Pacific Association of TheologicalSchools (SPATS) with the support of the World Council of Churches(WCC), a question was raised as to the reasons why, at this stage theChurch is reluctant and is not fully involved with disability or disabledpersons. The question was a challenging one because among theparticipants, some were leaders of the Church and others were teachersand educators in a theological institution. It is to be noted moreover,what is offered by most of SPATS member colleges in their formationprogram are courses that can be labeled as ‘traditional courses,1 thatis, courses raging from biblical studies to theology or history, to biblicallanguage courses and so on...There is hardly any curriculum designedfor disability discourse in the already packed program of the schools,except for one or two colleges that does offer a course on the subject.

Although there are no ‘official data’ explaining the reasons as towhy the Church is hesitant towards disability, it can be assumed that

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in the Pacific region, as anywhere else in the world, most churches havealready heaps of problems with ‘normal people.’ In response to theseproblems, churches have established programs, for instance for youthwho are facing drugs abuse problems, prostitution, alcohol, roads accidentetc.. Not mentioning violence on women, or children sex abuse.Furthermore, these issues among many others constitute a heavy loadfor the churches who are also struggling to provide some financial supportfor the running of these programs and therefore, the question of disabilityrepresent an extra load. So, why bother with disabled persons whenproblems with normal people are yet to be resolved?

This regional workshop is an important step towards disability andthis for some reasons. Participants have come, not only to understandthe world of disabled people and all factors related to it in order to havea fair understanding about disability but more so, to impact on the life ofthe Church and to promote change: A change of attitude, a change ofbehavior, a change of interpretation, a change of understanding and asChristians, as Church people, a change towards the mission of the Church,to promote a type of mission which is to be inclusive. Therefore, thisgathering constitutes an opening of the door for a new challenge to thechurches in the region and for the theological schools each participant iscoming from.

My little contribution to this workshop is presented in the form of apaper which I deliberately entitled, ‘Ministry towards Disability.’ Thereare two words which is the focus of our attention: the word ‘Ministry’and the word ‘Disability.’ Let us ask ourselves again, what is Ministry?Or, what do we mean when we talk about Ministry? When we think ofthis word, we think also of the question of ‘Church Ministry.’ What thendo we mean by Church ministry? What has Church ministry to do withDisability?

Understanding MinistryThe word ‘ministry’ generally means the activity carried out by a pastoror minister, or in the local Pacific term by a Orometua (Tahitian), aTatatala (Fijian), or a Faifeau (Samoan). He or she (until more recently) isa special person assigned to carry out duties on behalf of the Church.The work which is carried out is that of Christ and not that of the


local pastor. As regard to his or her education, competency and knowledgeare the two and emphasized qualities of a pastor in training. TheOrometua is the wisest person in the community and he/she is expectedto know all the answers about the Bible and about faith as well as abouthuman relationships and about local culture. In the Pacific, fifty yearsago the Orometua was the most educated person in the village.

As regard to his/her status, the Orometua was and is still addressedas the ‘Spiritual Father’ and his wife the ‘Spiritual Mother.’ The highesthonor of the community, in culture and faith are conferred upon themby virtue of their status. The expectations of the community for theirmoral integrity, their spiritual direction and their examples, their lovingservice, patient long-suffering and hospitality are such than anyshortcomings, be they are minor or major, are indictments againsttheir spirituality and leadership. In most Pacific cultures, the Orometuaor Pastor, usually a male is the most respected person, even above thechief of the village, in some cases.

I am wondering however, whether the local social structures havealso shaped the understanding of the Pacific Island people upon theconcept of the Orometua or the pastor as ‘a man of God,’ someoneso much loved and highly respected by the community or, did weinherit something from the model where an individual (a sinner) inseparation from the world goes through arduous years of study, andat the end made him a sacred, a holy or mo ‘a person who is dedicated,as Sidney Rooy wrote, ‘to bringing God to humankind and humankindto God.’1

I have given a brief description of what ministry is all about withreference to a pastor or Orometua from the Pacific context. In fact,the Orometua is also called ‘a minister of religion.’ This Orometua ofreligion is an ordained person, a man or a woman whose task is toguide and to lead a Church congregation by teaching them Biblelesson, inspiring them, comforting them, marrying them, baptizingthem, worshipping and praying with them and for them. But besidethe ‘minister of religion,’ let’s not be mix up when speaking about ‘aminister of State’ who heads a local Government department and ischarge of some area of government works such as Home affairs,agriculture, forestry, fishing etc. This type of minister carries out the


expectations of the Government with respect to it, formulates thedepartment policies and make sure that these policies are put intooperation. This example could help of making two important pointsabout the ministry of the Church and the role of the minister or theOrometua in the life of the community: A leadership role and a role ofservice.

The minister has a leadership role because of the specialqualifications, the special qualities and the experience he/she isentrusted with some responsibilities for leading, for teaching, foradvising, for preaching and so on...the people of God. He representsGod’s mouth, God’s ears among the community he is assigned towork.

The minister has also a role of service to the whole community inwhich he/she is very much in charge of. For this reason, ministryinvolves a huge responsibility. The local Orometua has a great effecton the lives and welfare of the people. The quality of the ministrydetermines very much the quality of life within a community and alsothe quality of the members of the community and their relationshipswith others outside the group. The Orometua is to work for the sakeof the community often described as the Church. But, let’s pause fora moment and ask ourselves again, what is really the Church?

Perhaps some of us have been serving the Church for yearswhereas others have just started to work for it. You will agree with meto say that the Church is a community of people. It is not primarily aninstitution, nor a building, nor is it a group of religious officials. It isthe whole community of those who believe in Christ Jesus as Lordand Savior. I would like to place an emphasis on that short word,WHOLE. As I look at the dictionary, the word ‘whole’ means ‘entire,complete.’2 It is not something broken or is separated from an institutionor from a main body. It is an idea of wholeness, of being together asa living community, a sense of community helping one another toexperience life in its fullness. That is the general idea behindcommunity life.

Sadly to say, the Church has interpreted this word differently inwhich the idea of wholeness as inclusive has not been taken into realconsideration. The mission of the Church has been a mission directed


so far towards the able-bodied people, those who have strong bodies.Speaking strictly about the Church, its aim is to train the best of theFaifeau, the Talatala or the Orometua for the ministry. In this process,the Church failed to include those described or categorized as ‘disabledpeople.’ In doing so, the Church was not perhaps ready to take onboard those with disability. I would like to challenge us all by asking,how many disabled persons have you got in your own theologicalCollege, ready to be trained to become evangelist, deacon or pastor?The Church or our respective institution has fallen into the trap of thepolicy of the society in general in which the education offered is fornormal people to produce normal leaders of the society. We, as aChurch have failed in our mission to work for the community as awhole. We also have become part of the problems which set thedisabled persons aside from Church life, and above all, from thecommunity. I would like now to support this argument from a biblicalperspective on disability.

Disability: A Mission Forward for the ChurchThe term ‘disability,’ although much has been said about it refers to,as the Oxford Advanced Learner’s Dictionary puts it, ‘A mental andphysical condition that limits a person’s movements, senses oractivities.’3 In other words, it is a person who is unable to act on his/her own and who, in many cases is dependent on others. There arelocal Pacific Island terms which describe disability from an indigenousperspective. The Tahitian word for instance, Huma mero refersspecifically to ‘default members’ and expresses the inability of a personto move freely or to do whatever he/she likes to do because of thelimitations he/she encounters due to the default of some of his/hermembers. But I like to invite us for a journey through the Word ofGod with our friend and evangelist Mark to explore and to hear anamazing story about disability he narrated in his Gospel chapter 10verses 46-52. This is a story of Jesus healing a blind man by thename of Bartimaeus. Let’s not spend too much time on this passage.But, to be able to understand the context of the story, there are twomain ideas to take into consideration: firstly, the place where the action


took place and secondly, the people involved in the story.1)- The place- There are two places mentioned in the text: Jericho

and ‘the road.’ In verse 46, Jericho has become the stopover destinationfor most pilgrims as they made their way to Jerusalem. Jericho isabout 37 km from the ‘Holy City.’

The road- It was the road most people, including Jesus and hisdisciples used as they marched towards Jerusalem. It is by this roadthat someone was sitting right there. His name was Bartimaeus.4

2. The people involved in the story-

a) Jesus himself: His name appears in three different ways: inverse 47, he was called ‘Jesus of Nazareth’ and also ‘Son ofDavid’ and in verse 51, his name was ‘Rabouni.’

b) Bartimaeus, the blind man; His name means ‘Son of Timaeus,’and reveals that he has no real identity on his own. He wasalienated in many ways: first, physically because he cannotsee, he was blind and he needs help from other people inorder for him to move; socially because his life was dependingvery much on donations from people who were passing-by;religiously because his disability as a blind man made him amarginalized person as such, he was alienated from the restof the community.5

c) The disciples and the crowd- They were a whole mass of peoplemarching towards the Holy City of Jerusalem. We can seetherefore the opposition on the one hand, of Bartimaeus, thedisabled man and on the other hand, the huge crowd. In otherwords, it was a contact between Bartimaeus versus the wholecrowd.

The attitude of the crowd towards the blind man, as it is mentioned inverse 48 was to reject him as if they have nothing to do with him, andeven they threatened him to remain silent when the blind man calledout the name of Jesus. What I would like us to see is the wholetransformation that took place and the changes of attitude among thecrowd. Who then were being transformed in the whole story?

The blind man-He was transformed in two ways: He was blind but


now he could see. He was used to be sitting by the road which becamea familiar place to him for ages but now he was able to stand up andto be freed from dependency. As a result, he was now able to followJesus. So, his transformation was not only a physical one but moreimportantly, a spiritual one. His faith in Jesus made him a new personand a follower of Christ. As in verse 50, he threw off his cloak, thecloak he used to wear during most of his life as a blind person, as adisabled person. His faith made him rediscovering his own identityand now he could enter into a new human relationship with thesociety, with the community as a whole.

So, his transformation was not only a physical transformationfrom alienation, from being marginalized, from being a passive personbut also an engagement to follow Christ. He became an active personwho can now stand on his own and be able to move and to walk onthe path of liberation as a normal person and be a follower of Jesus.

The crowd and the disciplesThe disciples were the first to be transformed. They called the blindman to stand up, to abandon his usual position of being sitting at alltimes in a same place and to move away from near the road and toenter into a new dynamic relationship with the whole crowd. Theirprevious negative attitude towards the blind man as a disabled personhas been changed when Jesus entered into conversation withBartimaeus. Everything was now on the move: the disciples, the crowdand Batimaeus himself. All were excited. By his words, Jesus openedup the eyes of his own disciples and of the huge crowd as well, as ifthey too were blind by not doing anything for the blind man and byadopting a negative attitude towards a disabled man.

I could well see ourselves adopting a similar attitude from thecrowd and from the disciples. For so long, we as Christians and asChurch members have neglected the issue of disability by not takingon board the problems of the disabled people. I am amazed thatamong us, we have our friend Kabue, from Africa who is holding adoctorate degree as a blind man. What an achievement for a disabled


person?So, our journey with our friend Mark comes to an end. What can

we learn then? What is the message for us? From our story, amongmany others in the Gospel, we are reminded of our role in the localcommunity to serve all members of the community as a whole. Oureyes need to be opened up so that we do not become anymore theproblems of our community. We are reminded of the need to changethe way we carry out our ministry to be an inclusive one which involvesall people. Words are easy to speak and to say. In this regard, ourformation and our ministry must be directed towards those in desperateneeds like the disabled people. As an institution and as a Church, ourtraining policy and our mission is to serve the disabled and I challengeus all to rethink of our perception about our role as teachers, as pastors,as Talatala, as Fai’feau or Orometua. I urge us all to reflect criticallyupon the cultural expectation of our role towards disability today.

Notes:1. Sidney Rooy, in C. Rene Padilla, ed., New Alternatives in Theological

Education, unknown publisher, 1956, p.68.2. See for example in the Oxford Advanced Learner’s Dictionary, Sally

Wehmeier (ed-), Oxford: Oxford University Press, 2000.3. Oxford Advanced Learner’s Dictionary, Sally Wehemeier (ed.), Oxford:

Oxford University Press, 6th edition, 2000.4. See for example the work of Sophie Schlumberger, La Foi de Bartimee,

(The faith of Bartimaeus) Paris, Etudes Theologiques et Religieuses, 1993,pp.73-81.

5. Jean Valette, a French theologian has written an excellent commentary onMark’s Gospel and his interpretation on the story of the blind man as seenin chapter 10; see Jean Valette, L’Evangile de Marc, (The Gospel of Marc),aris, Les Bergers et les Mages, 1986.

ReferencesBlack, Kathy. A Healing Homiletic: Preaching and Disability. Nashville, Tennesse:

Abington Press, 1996.Fritzon Arne and Samuel Kabue. Interpreting Disability: A Church of AII and


For All. Geneva: World Council of Churches Publication, 2004.Rooy, Sidney, in C. Rene Padilla (ed.). New Alternatives in Theological Education.

Unknown publisher, 1956.Schlumberger, Sophie. La Foi deBartimee (The Faith of Bartimaeus). Paris:

Etudes Theologiques et Religieuses, 1993.Vaiette. Jean. L’ Evangile de Marc (The Gospel of Marc). Paris: Les Bergers et

Les Mages, 1986.


APPENDIX- I

DECLARATIONof the

International Consultation on“Doing Theology from Disability Perspective”

We, the participants in the International Consultation on “DoingTheology from Disability Perspective”—composed of women and men,clergy and laity, persons with disabilities and people with no apparentdisability, family members, as well as representatives of ETE-CCA/WCC, EDAN-WCC, AFUB, and ATESEA1—have gathered in Manila,Philippines, on May 22-27, 2007, to heed the call of God to greaterparticipation of persons with disabilities in the life of God’s community,to continue our celebration of our diversity as God’s creation in whichevery human person is created in the Image of God, to share ourexperiences as God’s workers in our respective contexts, and to offerour reflections on how to make our world more consistent with howGod has always intended it to be—a place that teems with justiceand grace and love.

We thank ETE-CCA/WCC, EDAN and ATESEA for their commoncommitment to make a long-term impact on the life of church andsociety, as well as their continuing sponsorship of a series of

1. For the meaning of acronyms used in this document, please turn to the last page.

Appendix 305

consultations on Doing Theology from Disability Perspective, whichbegan in Limuru, Kenya (2004) and followed by similar events inBangalore, India (2006) and Suva, Fiji (2006). We join in solidaritywith ETE-CCA/WCC, EDAN and ATESEA in their common quest todevelop a resource book on the theology of disability for theologicalstudents and church leaders worldwide, more specifically from Asianperspective.

We affirm our common identity as children of God. We findfulfillment in our continued connectedness to our Creator and toeveryone in this creation. We celebrate the many gifts with whichGod has endowed us and confess that we have not always used thosegifts to nurture each other, build communities, restore shatteredrelationships, and heal hurting lives. We boldly assert that diversity isan integral part of Creation. Society—from its most basic unit (thefamily) to its broader forms (the church and the community)—has tobe a place where everyone, regardless of gifting and ability, is genuinelywelcomed, given every opportunity to participate meaningfully, andnurtured toward fulfillment.

We celebrate the many concrete measures taken by theinternational community, certain governments, the church, non-governmental organizations, theological institutions, communities, andindividuals in Asia which promote the dignity and rights of peoplewith disabilities. We affirm the United Nations’ Convention on theRights of Persons with Disabilities, adopted by the General Assemblyin 2006.

We loudly lament the failure of the church to provide meaningfulinvolvement of persons with disabilities in its various manifestations.We strongly deplore the marked indifference with which certaingovernments, community, and church groups continue to respond tothe plight of PWDs.

We recognize that our work as persons with disabilities,caregivers, educators, community animators, church workers andministers, theologians, advocates, and concerned citizens is notfinished; on the contrary, it should intensify towards the establishmentof an inclusive, affirming, and empowering global society. Towardthis end, we call upon:


1. Churchesto use the WCC’s interim theological statement, “A Church ofAll and For All” for discussion, education, and reflection;to carry out a program of pastoral care and counseling thathelps those who seek care to address systems that disempowerand victimize; andto proactively involve PWDs in all aspects of church life.

2. Ecumenical Coalitions (WCC, EDAN, CCA, AENPWD, andATESEA, and Other Theological Networks and NationalCouncils of Churches)

to continue facilitating the holding of local, regional, andinternational dialogues, conferences, and consultations thataddress the many issues affecting PWDs.

3. ATESEA and Theological Institutionsto adopt and implement policies towards full accessibility oftheir learning environments;to enhance opportunities for participatory learning;to ensure the acquisition of practical ministerial skills for alland their students;to sharpen the missiological focus of theological educationfrom disability perspective; andto revisit employment policies and practices for faculty andstaff as well as admission policies and practices for studentsto ensure that no one is discriminated on the basis of disability.

4. PWDs and Their Organizationsto intensify their initiatives in the development of high-qualityresources for self-learning, self motivation and public education;to continue developing networks and partnerships that willstrengthen their advocacy agenda; andto continue chronicling their positive experiences and bestpractice models.

Appendix 307

5. Governmentsto sign and ratify the United Nations’ Convention on the Rights ofPersons with Disabilities, as well as promulgate local legislationand policies to implement the provisions of the Convention.

to include in the basic curricula of their educational institutionsat least a module on the positive image of PWDs as well asthe challenges of empowering PWDs. We further enjoingovernment, business and industry to intensify efforts toprovide meaningful employment for persons with disabilities;and it is our unequivocal position that in all our plans andactions, PWDs should play a critical leadership role. In all,and through all; these endeavours, may God be praised andlifted up!

ACRONYMSAFUB African Union of the BlindATESEA Association for Theological Education in

Southeast AsiaEDAN Ecumenical Disability Advocacy NetworkETE-CCA/WCC Ecumenical Theological Education-Christian

Conference of Asia and World Council ofChurches

AENPWD Asian Ecumenical Network of Persons withDisabilities


APPENDIX - II

CURRICULUM ON DISABILITY DISCOURSE

(A) A Special Course on Disability for B.D. Degree Programme

Title of the Course:INTRODUCING DISABILITY DISCOURSE FOR THEOLOGICALAND MINISTRIAL FORMATION

DescriptionThis course explores new ways of embracing an inclusiveunderstanding of the body of Christ by incorporating the experiencesof disability and to introduce disability discourses in theological andministerial formation in students and equip them for wholistic ministry.The course will particularly focus on biblical, theological, cultural,socio-economic and practical issues involved in the ministry to, withand by the people with disabilities.

ObjectivesTo introduce disability discourse in theological and ministerialformation in students to equip them for wholistic ministry.Critically analyze existing traditional values, prejudices,considerations and practices towards a reconstruction of thesocio-cultural construction of the disability issues andformulate appropriate theological, pastoral and practicalresponses.

Appendix 309

Explore and integrate theological, practical and pastoral issueswith special references to disability concerns and directlyengage in active advocacy actions in their community(addressing legal, ethical human rights, spiritual issues, etc.)Engage in critical reflection on congregational issues throughbible studies, accessibility assessment, liturgical worship,sermons, training and advocacy of leadership and full inclusionof persons with disabilities.Critically assess the traditional understanding of God andparticularly explore what it means to be in the image andlikeness of God and yet having a disability.

Duration: 50 class hours (4 Credit)

Suggested MethodologyField trips, mentoring, verbatim in field work, lectures by resourcepersons, learning by living with persons with disabilities, case studies,role-playing, class discussions, audio-video aids. Emphasis will begiven to the role and place of persons with disabilities in the churchand the community at large for the realization of genuine inclusiveness.

Course OutlineThe course will be divided into five parts including an introduction,four major sections, and a practical dimensions or a project.

1. Introduction to Disability DiscourseIntroduction to disability concerns: definitions of terms,clarification of concepts, appropriate language, types ofdisability, practical difficulties, hermeneutics, miracles, healingand wholeness, etc.Attitudes towards persons with disabilities in the Indian societyHistory of the disability movements

2. Disability: Theological ConsiderationsCritique of existing theologies from the perspective of personswith disabilitiesReinterpretation of traditional metaphors and concepts of God.


The doctrine of creation; the sovereign and perfect God andthe imperfect creation; commonality and differences; madein the image and likeness of God; God and justice.Biblical {with special reference to Jesus’ teaching) andTheological views of disability; sin and suffering; body andsoul; disability and wholeness.Belonging and the body of Christ; death, resurrection andeschatology.

3. Disability: Pastoral and Ministerial ConsiderationsPeople with disabilities as members of the family of God; theirgifts and role/place.Exploring biblical and cultural views of healing, hospitalityand integration.Contemporary responses to the person living with disabilityin the church ministry.Building awareness among congregations.Role of the church in making appropriate facilities availableto persons with disabilities.Pastoral ministry and responsibility to persons with disabilitiesand their family members in congregational life, ministry andpractice.Persons with disabilities and positive insights from culturalpractices.

4. Disability: Human Rights, Legal and Ethical ConsiderationsUnited Nations and rights of persons with disabilitiesConstitutional provisions and rights of persons withdisabilities.Affirmative actions: opportunities and empowerment.Participation (active involvement) and inclusiveness.Disability and issues of poverty and empowerment.Resources and services for persons with disabilities; churchand society.

Appendix 311

5. Projects: Practical Dimension on Human Experience ofDisability

Projects based on the direct encounter, experience or narrativeof persons with disabilities: NGOs working with persons withdisabilities.

Evaluation/Assessment: Exams, Internal assessment/project

Resources

Primary resource: persons with disabilities, members of disabilityadvocacy groups/institutions, lawyers and activists.Secondary resources: Recommended books in the bibliography,films, magazines, journals, etc.

(B) An Interdisciplinary Course on Disability (Team Teaching) forB.D. Degree Programme.

Title of the Course:

INCLUSIVE COMMUNITY: DISABILITY PERSPECTIVES

2. Description

The course explores new ways of embracing an inclusive understandingof community in the contemporary pluralistic context incorporatingthe experiences of disability. The course will particularly focus onBiblical, theological, socio-cultural, religious and practical issuesinvolved in the ministry to, with and by the persons with disabilities.

3. PurposeTo create awareness of and sensitivity to the issues of disability.To explore religio-cultural resources to build an inclusivecommunity.To equip students for responsible engagement towards aninclusive community.

4. Duration: 50 class hours (4 credits)


5. MethodologyBiblical, theological, multi-religious, social analysis and ministerialapproaches. Emphasis will be given to the role and place of personswith disabilities in the church and the society at large for the realizationof genuine inclusiveness.

6. MethodsField trips, mentoring, lectures by resource persons from differentdisciplines and experts, live-in experience, case studies, classdiscussions, films, videos, etc.

7. Learning outcomesBy the end of the course the student should be able to

Critically analyze existing traditional values, prejudices andpractices in the society.Explore and integrate Biblical, theological, socio-cultural,religious and ministerial resources with special reference todisability concerns. Evolve a theology that is all inclusive in a pluralistic society.Directly engage in active advocacy actions in the churches andsociety.Engage the congregation on disability concerns through biblestudies, accessibility assessment, liturgical worship, sermons,training and advocacy for leadership and full inclusion of personswith disabilities.

8. Course Outline

I. IntroductionA. Definition of terms: ‘inclusive society’ and ‘disability’B. Persons with disabilities in Indian Society1. Historical Insights

a. Disability and casteb. Disability and gender

Appendix 313

c. Disability and povertyd. Disability and ware. Disability and globalizationf. Disability and religious fundamentalism and communalism

2. Identifying the Problems: Stigma and discrimination, taboos,reincarnation, karma-samsara (rebirth), psychological issues,attitudes, sexuality, isolation, etc.

3. Church and Persons with disabilities4. Services to the persons with disabilities: Education,

employment, health, infrastructure, etc.5. Legislations on Disability6. Disability Rights Movements

II. Disability in the global context - A Brief SurveyA. UNO and Human RightsB. Disability Movements:

International Disability Alliance (IDA), World Blind Union(WBU), Disabled Peoples International (DPI), InternationalFederation of the Deaf (IFD), World Network of PsychiatricUsers and Survivors (WNPU & S), World Union of Deaf andBlind (WUDB), Inclusion International (II)

C. NGOs: Rehabilitation International (RI), Christoffel BlindenMission (CBM)

D. Ecumenical Initiatives (WCC, CCA, NCCs)

III. Contextual Experiences: Practical Dimension I(Students are expected to engage in practical research in any ofthe following. All reports will be presented and discussed in theclass).A. Individual Case StudiesB. Local Churches and DisabilityC Social/Government Organizations and Disability


IV. Disability and Inclusive Community: Biblical and TheologicalReflectionsA. Hermeneutics:

1. Traditional understanding of persons with disabilities2. Re-reading of the Bible from the perspective of persons

with disabilitiesB. God and Creation

The doctrine of creation; the sovereign and perfect God andthe imperfect creation; commonalities and differences;implications of “being made in the image and likeness ofGod”; God and justice

C. Sin and Salvation

Biblical and theological views of disability; pre-destinationand disability; sin and suffering; body and soul; disability andwholeness; healing and curing.

D. Ecclesiology

Belonging to the Body of Christ; a church of all and for all

E. Reinterpreting Eschatology Death, resurrection and eternallife

V. Disability and Inclusive Community: Pastoral and MinisterialConsiderationsA. Recognizing persons with disabilities as members of the family

of God and fiill participant members of the church; respectingand utilizing their gifts; giving expressions to practicalimplications of healing, hospitality and integration.

B. The role of the church in making appropriate infrastructureaccessible.

C. Expressing solidarity by supporting the families of persons withdisabilities.

D. Engage the church in building inclusive community in thesociety.

Appendix 315

VII. Action Plans Toward Inclusive Community: PracticalDimension IIStudents need to be encouraged to develop ministerialcommitment in relation to persons with disabilities and to planprogrammes and strategies for building inclusive communities.They should be encouraged to try out their programmes andstrategies practically. This segment of the curriculum may beintegrated with the field education programme of theologicalinstitutions.

IX. Evaluation/Assessment

Assignments, fieldwork, and examination

RESOURCESAbrams, Judith. Judaism and Disability: Portrayals in Ancient Text from the

Tanach through the Bavli. Washington, D.C.: Gallaudet University Press,2000

Benton, Janice LaLonde and Mary Jane Owen. Opening Doors to People withDisabilities. Vol. I: Pastoral Manual and Vol. II: The Resource File.Washington, DC: National Catholic Office for Persons with Disabilities,1997.

Black, Kathy. A Healing Homiletic: Preaching and Disability. Nashville,Tennessee: Abingdon Press, 1996.

Block, Jennie Weiss. Copious Hosting: A Theology of Access for People withDisabilities., New York: The Continuum International Publishing Group,2002.

Byrd, E, Keith. “Concept Related to Inclusion of the Spiritual Component inServices to Persons with Disability and Chronic Illness”, Journal of AppliedRehabilitation Counseling. 28.4 (1997): 26-29.

Cariappa, Meena. How to Help Your Disabled Child. New Delhi: UBS Publishers,1997.

Coulter, David L. and William C. Gaventa, ed. Journal of Religion, Disabilityand Health. Quarterly Journal. Binghamton, New York: The HaworthPastoral Press.

Coulter, David and William C. Gaventa, ed. The Theological Voice of WolfWolfensberger. Binghamton, NY The Haworth Pastoral Press. 2001.


Davie, Ann Rose and Ginny Thornburgh. That All May Worship: An Interfaith Welcometo People with Disabilities. Washington, DC: National Organization on Disability,2000.

Eiesland, Nancy L. The Disabled God: Toward a Liberatory Theology of Disability.Nashville, Tennessee: Abingdon Press, 1994.

Eiesland, Nancy L. and Donald E. Saliers. Human Disability and the Service of God:Reassessing Religious Practice. Nashville, Tennessee: Abingdon Press, 1998.

Epperly, Bruce G. God’s Touch: Faith, Wholeness and the Healing Miracles of Jesus.Louisville, Kentucky: Westminstei John Knox Press, 2001.

Fritzon Arne and Samuel Kabue. Interpreting Disability: A Church of All and For All.WCC Publication, Geneva, 2004

Gaventa, Bill, ed. Dimensions of Faith and Congregational Ministries with Persons withDevelopmental Disabilities and their Families. New Brunswick, New Jersey: TheBoggs Center-UAP, 2002.

Govig, Stewart D. Souls are Made of Endurance: Surviving Mental Illness in theFamily. Louisville, Kentucky: Westminster John Knox Press, 1994.

Ikeler, Bernard, Parenting Your Disabled Child. Philadelphia: Westminster Press, 1986.Kutz-Mellem, Sharon, ed. Different Members One Body: Welcoming the Diversity of

Abilities in God’s Family. Louisville, Kentucky: Witherspoon Press, 1998.Lane, Harlen. When the Mind Hears. New York: Vintage Books, 1984.Lington, Simi. Claiming Disability: Knowledge and Identity. New York: N Y University

Press, 2001.Longchar, Wati. ed. Disability Discourse for Theological Institution. Jorhat: ETE-WCC/

CCA, 2006.Longmore and Umansky, eds. The New Disability History. New York: University Press,

2001.Longmore, P. Why I Burn My Book and Other Essays on Disability. Temple University

Press, 1988.Nouwen, Henri J.M. Adam: God’s Beloved. Maryknoll, New York: Orbis Books,

1997.Nouwen, Henri J.M. The Wounded Healer, New York: Image Books, Doubleday,

1972.Padden and Humpries, Deaf in America: Voices from a Culture. Harvard

University Press, 1988.Pierson, Jim. Exceptional Teaching: A Comprehensive Guide for Including

Appendix 317

Students with Disabilities. Cincinnati, Ohio: Standard Publishing, 2002.Reeves, Kathy N., Accessibility Audit for Churches: A United Methodist Resource Book

About Accessibility. New York: General Board of Global Ministries. The UnitedMethodist Church, 1994.

Shapiro, Joseph P. No Pity: People with Disabilities Forging A New Civil RightsMovement. New York: Random House Inc., 1993.

Shearer, Ann. Disability: Whose Handicap? Oxford: Basil Blackwell, 1981.Thornburgh, Ginny, ed. Loving Justice: The ADA and the Religious Community.

Washington, DC: National Organization on Disability, 1999.Thomson, Rosemarie Garland. Extraordinary Bodies: Figuring Physical Disability

in American Culture and Literature. Columbia University Press, 1996.United States Conference of Catholic Bishops. Washington, DC: Pastoral

Statement, 1978. Guidelines for the Celebration of the Sacraments withPersons with Disabilities, 1995. Welcome and Justice for Persons withDisabilities, 1998.

Vanier, Jean. Community and Growth. Mahwah, New Jersey: Paulist Press,1989.

Vaughn, Edwin. The Struggle of Blind People for Self-Determination. CharlesThomas Publishers, 1993.

Van Dongan-Ganad, Jessie. Invisible Barriers: Pastoral Care with PhysicallyDisabled. London: SPCK, 1983.

Walker, Robert L. Breaking the Sound Barrier in Your Church. New York:General Board of Global Ministries, The United Methodist Church, 2001.

Weiss, Jules C. Experience Therapy with Elders and the Disabled. New York:Haworth Press, 1984.

WCC, Geneva. A Church of All and For All: An Interim Theological Statement.WCC 2004

Webb-Mitchell, Brett. Dancing with Disabilities: Opening the Church to AllGod’s Children. Cleveland, Ohio: United Church Press, 1996.


LIST OF PARTICIPANTS

1) Dr. Wati Longchar Ecumenical Theological Education c/oEastern Theological College Rajabari,Jorhat 785014 Assam, North East IndiaE-mail: [email protected]

2) Dr. Sientje Merentek-Abram Association for Theological Education InSouth East Asia (ATESEA) CathedralHeights, 275 E. Rodriguez Sr. Ave. QuezonCity, Philippines E-mail:[email protected]

3) Mr. Samuel Njuguna Kabue Ecumenical Disability Advocates NetworkAACC Bldg., Waiyaki Way Westlands, P.O.Box 22, 00300 Nairobi KenyaE-mail: [email protected]

4) Dr. Margaretha Hendriks Fakultas Teologi - UKIMJalan Ot Pattimaipauw Ambon, IndonesiaE-mail: iwj [email protected]

5) Ms. Agnes Agbayani Life Change Recovery Center AKAP PinoyKamuning Bible ChristianFellowship 105 Set. Rellos StreetBarangay Sacred Heart, KamuningQuezon City, PhilippinesE-mai :agnes [email protected]

6) Rev. Ye Ja Lee Asia Ecumenical Network of People with

Appendix 319

DisabilityRm. 706, Korea Christian Bldg. 135-46Yeonji-Dong, Jongro-ku, Seoul 110 KoreaE-mail: [email protected]

7) Dr. Samuel George United Theological College 63 Miller’s Road,Benson Town Bangalore, 560046 IndiaE-mail: [email protected]

8) Dr. Tabita Kartika Christiani Duta Wacana Christian UniversityJalan Dr. Wahidin 5-25 Yogyakarta 55224IndonesiaE-mail: [email protected]

9) Rev. Khai Za Dal Tedim Christian CollegeNo. 232/3 # 3/305, Pwesadan Rd.Tamwe Township, Yangon MyanmarE-mail: [email protected]

10) Ms. SiaSiew Chin Beautiful Gate Foundation for the DisabledNo. 29, SS 2/59,47300 P.J. SelangorMalaysiaE-mail: [email protected]

11) Dr. Kuruvilla C. Abraham 308 Jasper Block, Petra Park RamamurthyNagar, Bangalore 560016 IndiaE-mai: Abraham [email protected]

12) Dr. Gordon Earl Cowans Ecumenical Disability Advocates NetworkUnited Church in Jamaica and TheCayman IslandsKnow College, SpaldingClarendon, Jamaica W. I. E-mail:[email protected]

13) Rev. Philemon Akao Anglican Church of MelanesiaP.O. Box 19, HoniaraSolomon IslandsE-mail: [email protected]

14) Dr. Amanda Shao Tan Asian Theological Seminary


54 Scout Madrinan, Quezon CityPhilippinesE-mail: [email protected]

15) Pastor Lemuel Igdames United Church of Christ in the PhilippinesUCCP San Jacinto Masbate City,PhilippinesE-mail: [email protected]

16) Dr. Ezamo Murry Eastern Theological CollegeRajabari P.O., Jorhat 785014Assam, IndiaE-mail: [email protected]

17) Dr. Jose Andres Sotto Asian Theological Seminary54 Scout Madrinan StreetQuezon City, PhilippinesE-mail: [email protected]

18) Rev. Wong Hin Hung Sabah Theological Seminary26 Jalan Pinggir, 88400 KotaKinabalu Sabah, MalaysiaE-mail: georgewong [email protected]

19) Ms. Melchorita Valdez Central Philippine UniversityCollege of TheologyJaro, Iloilo City PhilippinesE-mail: [email protected]

20) Miss Anjeline Okola Charles Ecumenical DisabilityAdvocates NetworkAACC Bldg., Waiyaki Way Westlands,P.O. Box 22, 00300 NairobiKenya

21) Dr. Elly Marko Macha African Union of the BlindNorth Airport Road EmbakasiP.O. Box 72872-00200Nairobi, KenyaE-mail: [email protected]

Appendix 321

22) Dr. Aleyamma Abraham 308 Jasper Block, Petra Park RamamurthyNagar, Bangalore 560016 IndiaE-mail: abraham [email protected]

23) Dr. Jakub Santoya Duta Wacana Christian University Jalan Dr.Wahidin 5-25 Yogyakarta 55224 IndonesiaE-mail: [email protected]

24) Ms. Sjenny Famdale-Umboh IMF Indonesian Congregationof the Philippines 65 Matahimik Teacher’sVillage Quezon City, Philippines E-mail:[email protected]

25) Rev. Sang Pil Im Presbyterian113-401 Han Shin Apt. Don Am DongSung Buk Gu Seoul, Korea 136-060 E-mail:[email protected]

26) Dr. Prawate Khid-arn General SecretaryChristian Conference of Asia 84/3Chiangmai Lampang Rd Chiangmai 50000Thailand

WORSHIP COORDINATOR1) Rev. Jeaneth Faller Silliman University Divinity School

Dumaguete City, Philippines E-mail:[email protected]

SUPPORT STAFF1) Ms. Myrna Z. Olazo Association for Theological

Educationin South East.Asia (ATESEA) CathedralHeights, 275 E. Rodriguez Sr. Ave. QuezonCity, Philippines

2) Mr. Roberto G. Bayao Association for Theological Educationin South East Asia (ATESEA) CathedralHeights, 275 E. Rodriguez Sr. Ave.Quezon City, Philippines


3) Ms. Margie Domoguen Asian Institute for Liturgy and MusicCathedral Heights, 275 E. RodriguezSr. Ave. Quezon City, Philippines

4) Ms. Naw Hlar Hay Asian Institute for Liturgy andMusic Cathedral Heights, 275 E. RodriguezSr. Ave. Quezon City, Philippines

Doing Theology from DISABILITY PERSPECTIVE - Globethics ...

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