Expanding and expounding resilience: theological institutions responding to HIV.

Chitando, Ezra

Among theological educators, on the one hand, there are those who feel that mission does not require educated minds; fired up preachers are enough. On the other hand are those who maintain that sharp minds are vital to the well-being of churches. With the coming of HIV, the second school of thought has been vindicated completely. It has become increasingly clear that graduates of theological institutions who are "equipped and ready to serve" (1) are central to the overall response to HIV. These graduates have the mandate to galvanise their churches and communities to mitigate the impact of HIV and contribute ultimately towards its defeat. Theological institutions have played a major role in increasing the resilience of their communities in the face of HIV. This is consistent with the observation by Michael Kelly that education offers the greatest hope in the response to HIV. (2)

This article seeks to draw attention to the role of theological institutions in responding to HIV. In the first section, I summarize the challenges that church leaders and theologians faced during the early phase of trying to respond to HIV. In the second section, I describe the role of theological institutions in motivating their communities to counter HIV. The third section focuses on enhancing the impact of theological institutions in responding to HIV. The underlying assumption throughout is that faith is what has prompted theological institutions and the communities they serve to succeed in facing HIV.

Panic and Paralysis: Earlier Responses to HIV

The story of earlier responses to HIV by religious leaders is more extensive than can be told here. Here I seek to highlight some of the key limitations that characterised religious responses to HIV in the earlier phase.

Efforts have been made to map out the historical phases of the religious response to HIV. These phases have roughly been identified as the denial phase (1980s-1993); the breaking the silence phase (1994-1999) and the acknowledgement phase (1999-2009). (3) These distinctions largely do justice to the religious response to HIV, and include responses of different religions to HIV.

During the early phase, it was quite difficult for religious leaders to provide leadership in responding to HIV. In the first instance, there was a lot of emphasis on the medical aspects of HIV. The net effect of this was to silence the non-medical experts, including most religious leaders. In the second instance, there was a general fear and lack of a full understanding of what HIV entailed. Thirdly, stigma was a major factor. Haron expounds further:

 When the HIV and AIDS pandemic reared its ugly head in the
 beginning of the 1980s, religious communities adopted an
 intransigent attitude towards the pandemic that was gradually
 making inroads among their adherents and affecting everyone... This
 deafening silence on the part of the religious leadership may be
 attributed to their theological understanding of this pandemic's
 spread. As the pandemic gained momentum and when it was disclosed
 that it emerged within the ranks of homosexuals, the general
 religious response was that HIV and AIDS was caused by the immoral,
 lewd, unnatural and wayward activities of this group of individuals
 who have been regarded as an "accursed lot" by the extant sacred
 texts. (4)

The earlier response to HIV by the faith community frustrated many activists. They felt that instead of making a positive contribution, religious people were allowing their dogmas to stifle their vision. During this period, theological institutions were equally caught up in the paralysis. Theologians did not realise that HIV was asking very serious questions about every aspect of their discipline. Even as the effects of HIV were beginning to be felt in the 1990s, theologians and the institutions they represented were not ready to provide insights. A number of factors were responsible for this unfortunate situation.

First, the curricula of most theological institutions were not attuned to addressing these emerging matters. They were efficient in dealing with matters already on the agenda. In other words, theological institutions were caught up in conservatism. They were accustomed to doing "business as usual" and ill-equipped to do "business unusual." Second, theological rigidity prevented theological institutions from realising that HIV was a fundamental turning point that required a new theological approach. Thus, "Despite the shattering magnitude of the epidemic, written theological reflections on HIV and AIDS had a rather slow start; there were no resources to turn to and theological thinking had to start from 'scratch.'" (5)

Therefore, one can therefore summarize the responses of church leaders and theological institutions during the first phase as being characterised by timidity. Whereas theologians were expected to demonstrate contextual relevance by tackling a pressing existential issue, they too were caught up in the general hesitancy and institutional paralysis. While churches undertook quality care work, the dominant theology was one of death. The World Council of Churches challenged this general apathy by challenging churches to develop a theology of life and to recognise the impact of poverty, exclusion and gender injustice on HIV. (6) This was consistent with the World Council of Churches' recognition of liberation theology that places emphasis on dismantling oppressive ideologies such as apartheid, as well as challenging death-dealing economic systems.

Internal Resilience: Theological Institutions Responding Positively to HIV

Since the early 1990s, there has been a steady growth in theological literature on HIV. (7) From the turn of the new millennium, this literature has been closely related to efforts to mainstream HIV in the curricula of theological institutions. At this juncture, it is vital to acknowledge the leadership of African theologians and theological institutions in the quest to ensure that religious communities become actively involved in the overall response to HIV. In particular, the Circle of Concerned African Women Theologians has been outstanding in reminding communities that religion is primarily to promote life, not to negate it. (8)

The story of the mainstreaming of HIV in theological education, especially in Africa, has been narrated already, (9) so I will not retell it here. Instead, I will provide an overview of some of the notable achievements in this field. With the Ecumenical HIV and AIDS Initiative in Africa (EHAIA) playing a facilitating role alongside other actors, (10) there has been a profound shift in the attitude towards HIV by theologians in Africa. The indefatigable Musa W. Dube led the way by challenging lecturers in all disciplines to reflect on how they could contribute towards the struggle against HIV. (11)

A number of factors have been responsible for the transformation of teaching and publication in the fields of theology and religious studies, particularly in Africa. I should hasten to add that curriculum transformation in the face of HIV has also been taken up in other places, such as India (12) and the Caribbean. First, the sheer scale of HIV has meant that theological educators and their institutions could not remain indifferent. If previously there was the notion that HIV was only "out there" and for "those others," gradually it became clear that in fact, HIV was "right here" and "for us." This existential factor, perhaps more than any other, led to profound soul-searching within theological institutions and instigated theological reflections on HIV. By virtue of being in an HIV-positive world, theological institutions have had to embrace an HIV-positive curricula. (13)

The setting in life (sitz im leben) of theological institutions in Africa has meant that HIV is a lived reality. If theological institutions elsewhere could afford to ignore HIV, there was a lot of pressure on theological institutions in Africa to reflect its reality in their teaching and research activities. It soon became clear that theological institutions had the responsibility to transform theologies of death into theologies of life. Theologians operating within these institutions began to question the shame, silence, stigma and death that were dominant.

Outstanding individuals such as Canon Gideon Byamugisha began to mobilise other religious leaders to become proponents of theologies of life. (14) Byamugisha's ministry is particularly instructive. His theological education enabled him to couch his message in an intelligent and convincing way. This enabled him to influence the wider community.

Secondly, theological institutions are actively involved in the lives of their communities. Although some critics charge that theological institutions are far removed from the daily struggles of their communities, a critical analysis shows that this is an unfair critique. Lecturers and students come from and return to the community after serving at theological institutions. By having firm roots within the community, theological institutions are both influenced by, and can influence events in the community. HIV prevention messages, strategies to respond to HIV and other programmes became available to lecturers, administrators and students at the same time (sometimes earlier) that the wider community accessed the information.

Thirdly, the role of EHAIA in bringing together a critical mass of theological educators for community resilience and transformation needs to be acknowledged. EHAIA has made available quality theological literature on HIV and has empowered theological educators to put HIV firmly on their agenda. In particular, women and younger male academics have been keen to join the team that is fighting back. (15) Drawing upon their faith, these lecturers have been unsung heroes in the overall response to HIV. They have mobilised their students to become change agents in their communities. In different countries, women's and youth groups initiated by graduates of theological institutions have emerged to respond to HIV.

A theological educator from Nigeria and an active participant in EHAIA workshops, Ukachukwu Chris Manus, argues as follows:

 Therefore, our theological education cannot by-pass the realities
 involved in educating "from this place," namely, from our
 socialization processes as individual educators/learners and from
 our own societies. We must consciously grapple with the problems
 raised by the HIV/AIDS determinants in our [march] towards a
 contextually relevant theological education. (16)

Signs of Internal Buoyancy

The internal resilience that has been demonstrated by theological institutions in responding to HIV must be celebrated. Indeed, given the usual pessimistic stories about African institutions, some think these theological institutions are collapsing. Without downplaying the economic and sometimes administrative challenges that threaten the vibrancy of theological institutions, we need to acknowledge that most of these institutions are in fact thriving. Many even have evolved to become faculties of theology in church-related universities. Although for historical reasons, theologians in publicly-funded departments of religious studies and theology tend to be more visible in countries such as Kenya, Nigeria, Botswana, South Africa, Malawi and others, it is clear that theologians in theological institutions have increased their profile. At any rate, the debate over public university versus private theological institution is no longer as relevant, due to constant movements across these spheres.

HIV has precipitated a transformation in the teaching, research and community engagement agenda of theological institutions. Many institutions have ensured that their students receive quality information on HIV in specially designated courses. Curriculum review has been undertaken in the face of HIV, with other institutions requiring lecturers to ensure that their individual courses reflect the reality of HIV. Urgent topics such as human sexualities are receiving attention. Furthermore, advanced research degrees focusing on HIV and theology have and are being awarded across the region. Books assessing the achievements and gaps in this area have been published. (17)

The resilience of theological institutions in facing HIV is also confirmed by seminars, conferences and workshops that are held within and beyond these institutions. EHAIA has been actively involved in this process. The central goal is to ensure that institutions create internal consciousness about their responsibility to contribute towards the overall response to HIV. Lecturers and students get the opportunity to present findings and engage in reflections on the interface between the various aspects of theology and HIV. In particular, women theologians have played a major role in ensuring that theological institutions focus on HIV.

HIV has prompted remarkable creativity and new ways of engagement within theological institutions. Due to men's increasing awareness of the role of masculinity in the epidemic, some institutions have formed men's groups that seek to promote gender justice. This is a remarkable development that bodes well for the overall struggle against HIV. Such gender-equitable men are a powerful resource in meeting the challenge of HIV. Below I shall return to this theme when highlighting the impact such graduates have within their communities.

Alongside the vibrant academic culture that is detectable in how many theological institutions are responding to HIV, country-wide networks of theological institutions meeting the challenge of HIV have been formed. These have been complemented by regional networks that serve a similar function. These networks have enabled the exchange of ideas, course and resource material, staff and students. Again, EHAIA has been actively involved in these processes. This has enabled staff and students across the region to access relevant material on theology and HIV.

Theological Institutions and the Resilience of Communities in Facing HIV

I have stressed that theological institutions are deeply embedded in the lives of their communities. They do not occupy some sacred space removed from the daily struggles of the members of the community. By virtue of their social location and their faith commitment, theological institutions have the responsibility to accompany their communities in the journey of life. Many have been willing to do so and have played a major role in tapping into the available resources to counter the negative effects of HIV. This dimension has not received attention in most of the literature on HIM. Narratives have tended to concentrate on fragmentation, death and dying. However, I am arguing that the story of HIV is more the story of resistance, responsibility and life.

In fulfilling the requirement for community involvement, a number of theological institutions have worked with their communities to initiate or strengthen networks of people living with HIV. Whereas during the early phase people living with HIV were looked upon as objects of pity, since then there has been a very strong emphasis on ensuring that people living with HIV are at the very heart of the response to HIV. Theological reflections on HIV have made it clear that it is more than just numbers that are at stake. (18) The experience of HIV is not that of percentages and numbers. It is about living human beings, with all the resources they bring to the response.

Theological institutions have played a major role in enabling communities to become aware of the resources they have for responding to HIV. This has had the effect of questioning accounts of poverty and paralysis. Communities living with HIV have demonstrated striking levels of resilience. They bear testimony to the indomitable nature of the human spirit. Blow after blow by HIV and its accomplices have been endured and turned into opportunities. Lecturers from theological institutions have been instrumental in mobilising communities and faith-based organisations to work with what they have, instead of mourning about what they do not have.

According to James N. Amanze, a theologian actively involved in the community response to HIV:

 Faith Based Organisations have adopted different strategies in the
 fight against HIV and AIDS. These include prayer, education of the
 masses on HIV and AIDS issues through workshops and seminars, the
 establishment of day care centres for orphans, hospices, insistence
 on behavior change, provision of counseling services, conferences,
 youth initiatives ... (19)

The mobilisation of church women's, youth and men's groups has been a notable feature of theological institutions' engagement with HIV. These different groups are playing an effective role in addressing HIV. In particular, "Contextual Bible Studies on Transformative Masculinity," initiated by the Ujamaa Centre in South Africa and popularised by EHAIA throughout the region, has been creative in getting men to be actively involved in the struggle against HIV. There is now a growing awareness that men can, must and are strategically placed to contribute to the response to HIV. Theological reflections on men as partners have been central to this endeavour. (20)

What actively involved theological institutions (21) have done is to be willing to "get their hands dirty." In their various programmes, they have sought to ensure that their teaching, research, publication and community engagement are all contextually relevant. Whereas the trend has been to produce abstract theological reflections, the reality of HIV and sexual and gender-based violence has led to more concrete and practical interventions that are informed by liberation theology. These interventions are rooted in communities and follow the dictum that "understanding the world is important; changing it is better!" In these theological programmes that seek to change the world, theological institutions have made an indelible impression on their communities.

By linking up with the struggles of the community and bringing their assets (22) to bear in the response to HIV, theological institutions have shown that academic institutions can contribute to the well-being of communities. Their willingness to leave study desks and offices to journey alongside communities battling HIV confirms their commitment and awareness of their responsibility. They have encouraged their communities to refuse to allow death to have the final word. Instead, they have tapped into their communities' rugged determination and have seen positive results.

Strengthening Resilience: Some Suggestions

In the foregoing sections, I have drawn attention to the sterling work that theological institutions have done in building up on their communities' resilience as they respond to HIV. In this section, I suggest how theological institutions could strengthen the resilience of their communities, suggestions that are not meant to downplay the remarkable contributions they have been making already.

Theological institutions will need to invest more in the area of leadership development. Although Africa has produced towering leaders such as Julius Nyerere of Tanzania, Thomas Sankara of Burkina Faso, Nelson Mandela of South Africa and others, there has not been a multitude of similarly competent leaders. They have been isolated. The resilience that has been witnessed in the time of HIV suggests that there are millions of unsung leaders in Africa. However, there needs to be more purposeful nurturing of a new generation of leaders. Theological institutions can play an important role in this regard. They can influence their communities through leadership training opportunities in order to cultivate new leaders.

By investing in leadership training, theological institutions will be preparing their communities to increase their level of resilience. This will equip them to face HIV and other challenges in the future. As the story of HIV has demonstrated, leadership makes all the difference. Women have demonstrated significant leadership skills in facing HIV. Theological institutions will therefore need to ensure that women's leadership potential is enhanced, as this will contribute towards thriving communities. Women leaders are a powerful resource for communal solidarity and progress.

Currently, leadership does not feature prominently in programmes to address HIV at theological institutions. Yet, by retrieving the memory of selfless and effective leaders such as Sankara, theological institutions can contribute towards social transformation. The values that Sankara espoused and the projects that he initiated enhanced his country's resilience.

 That Sankara's revolutionary madness was able to accomplish so much
 within his brief tenure confirms that Africa needs revolutionaries
 like Thomas Sankara far more than technocrats. Africa needs leaders
 who are able to clearly understand its unique challenges as well as
 imagine new possibilities, who are mad enough to try to shape the
 present according to future possibilities, who have the courage to
 resist the pull of old formulas, who are selfless enough to
 mobilize and invite others into dreams beyond themselves, and who
 are willing to sacrifice for that revolutionary commitment. Such
 leaders stand in sharp contrast with the neocolonial elite of
 modern nation-state politics. (23)

Communities have been able to withstand the devastation wrought by HIV due to their solidarity. Theological institutions need to build on this remarkable strength by showing how solidarity ensures the survival of communities and nations. Reflections on ethics in the time of HIV can enhance this process. (24) This solidarity should never be assumed or taken for granted, as the massive assault by globalization has led some to question its relevance. Theological institutions have the mandate to remind communities of the importance of solidarity for the survival and progress of families, communities and nations.

Solidarity has empowered communities to look after orphans and vulnerable children. It has enabled individuals and families working in urban areas and in the diaspora to remit money and goods to families affected by HIV in rural areas, h is solidarity that has led women to provide quality care to people living with HIV in times of need. It challenges traditional leaders to lead the transformation of harmful cultural practices in the face of HIV. It is solidarity that motivates many individuals to pay fees for children who have no fighting chance in harsh economic settings. This solidarity has seen communities defying death and celebrating life. Theological institutions are challenged to tease out, highlight and enhance solidarity in the face of HIV.

Finally, theological institutions have a critical role to play in reading sacred texts with communities. In the first section, I outlined the panic and paralysis that gripped communities when HIV was discovered. The Bible in particular was read in ways that promoted stigma and discrimination. Inadvertently, the Bible was used to promote theologies of death. Faulty interpretations led to gender injustice and the marginalization of women and youth from leadership. However, EHAIA has promoted contextual Bible study in order to recover the liberating dimension within the biblical texts. Theological institutions will be required to contribute towards this process by engaging with their communities in a more deliberate way.

Conclusion

Faith has fired up communities. Faith has allowed dry bones to live! Faith has snatched individuals from the jaws of death. Faith has energised individuals, communities and nations to respond effectively to HIV. Faced with hopelessness and despair, faith has refused to succumb. Faith has stirred theological institutions to move into their communities and sing new songs. Faith has motivated weary grandmothers to press on with their caring attitudes in the face of HIV. Faith has triggered the gushing of compassion in the face of the tide of HIV. It is faith that has led EHAIA staff to dream of another world--one where, through relevant theological education and community engagement, the peace and justice of God will be enjoyed by one and all.

DOI: 10.1111/j.1758-6623.2011.00132.x

(1) Ezra Chitando, "Equipped and Ready to Serve? Transforming Theology and Religious Studies in Africa," Missionalia 38:2 (2010), 197-210.

(2) Michael E Kelly, Education for an Africa without AIDS, Paulines Publications, Nairobi (2008).

(3) Muhammed Haron, "Religious NGOs and their Jihad against HIV and AIDS: The Muslim Factor in (and beyond) Southern Africa," in Lovemore Togarasei, Sana K. Mmolai and Fidelis Nkomazana, eds., The Faith Sector and HIV/AIDS in Botswana: Responses and Challenges, Cambridge, Newcastle upon Tyne (2011), p. 142.

(4) Ibid., pp. 140-141.

(5) Martha T. Frederiks, "HIV and Aids: Mapping Theological Responses in Africa," Exchange 37 (2008), p. 6.

(6) World Council of Churches, Facing AIDS: The Challenge--The Churches' Response, WCC, Geneva (1997).

(7) Frederiks, p. 6.

(8) See for example, Musa W. Dube, "'In the Circle of Life': African Women Theologians' Engagement with HIV and AIDS," in Ezra Chitando and Nontando Hadebe, ed., Compassionate Circles: African Women Theologians and HIV, WCC, Geneva (2009), pp. 197-236.

(9) See for example, Ezra Chitando, ed., Mainstreaming HIV and AIDS in Theological Education: Experiences and Explorations, WCC, Geneva (2008). For a country-specific approach, see also, Ezra Chitando, "Theological Institutions and HIV/AIDS: A Zimbabwean Perspective," Ministerial Formation 102 (2004), pp. 13-18.

(10) For descriptions of the Medical Assistance Programme (MAP) International, see for example, Peter Okaalet (with Agatha Verdadero), Bridge Builder: Uniting Faith and Science Towards an AIDS-free Generation in Africa, WordAlive, Nairobi (2009), pp. 121-131.

(11) See for example, Musa W. Dube, ed., HIV/AIDS and the Curriculum: Methods of Integrating HIV/AIDS in Theological Programmes, WCC, Geneva (2003).

(12) See for example, "HIV/AIDS and Theological Curriculum," UBS (Union Biblical Seminary) Journal 4:2 (Sept. 2006)

(13) This is not to imply that all theological institutions have mainstreamed HIV in their curricula, which remains "work in progress."

(14) See for example, BOLESWA: Journal of Theology, Religion and Philosophy (BJTRP) 3:2 (2010). This volume is a special issue in honour of Canon Gideon Byamugisha.

(15) Danny McCain, Fighting Back: Winning the Battled Against HIV and AIDS with a Faith Perspective, Africa Christian Textbooks, Bukuru, Nigeria (2008).

(16) Ukachukwu Chris Manus, "HIV/AIDS Pandemic and Theological Education," in Ferdinand Nwaigbo et al., The Church and HIV/AIDS in West African Context, CIWA (Catholic Institue of West Africa), Port Harcourt, Nigeria (2005), p. 14.

(17) See for example, Beverley Haddad, ed., Religion and HIV and AIDS: Charting the Terrain, University of KwaZuluNatal, Pietermaritzburg, South Africa (2011).

(18) Donald Messer, Names, Not Just Numbers: Facing Global AIDS and Hunger, Speaker's Corner, Golden, CO (2010).

(19) James N. Amanze, "Faith Based Organizations' Approaches in the Fight Against HIV and AIDS in Botswana: 1985-2009," in Lovemore Togarasei, Sana K. Mmolai and Fidelis Nkomazana, eds., The Faith Sector and HIV/ AIDS in Botswana: Responses and Challenges, Cambridge, Newcastle upon Tyne (2011), p. 190.

(20) See for example, Patricia Sheeratan-Bisnauth and Philip Vinod Peacock, eds., Created in God's Image: From Hegemony to Partnership: A Church Manual on Men as Partners: Promoting Positive Masculinities, World Communion of Reformed Churches (WCRC), Geneva (2010).

(21) Some of the more prominent examples include (but are not limited to): St Paul's University in Kenya; the Faculty of Theology at the Protestant University in Cameroon; the United Theological College in Zimbabwe; the School of Religion and Theology at the University of KwaZulu Natal in South Africa; the Department of Theology and Religious Studies at the University of Botswana and the Catholic Institute of West Africa in Nigeria.

(22) See for the example, the African Religious Health Assets Programme (ARHAP) that has operated from the University of Cape Town, South Africa.

(23) Emmanuel Katongole, The Sacrifice of Africa: A Political Theology for Africa, Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 2011, 94.

(24) See for example, Musa W. Dube, "'I Am Because We Are': Giving Primacy to African Indigenous Values in HIV & AIDS Prevention," in Munyaradzi Felix Murove, ed., African Ethics: An Anthology of Comparative and Applied Ethics, University of KwaZulu-Natal, Pietermaritzburg (2009), pp. 188-217.

Ezra Chitando serves as Theology Consultant for the Ecumenical HIV and AIDS Initiative in Africa (EHAIA) and is Associate Professor of History and Phenomenology of Religion at University of Zimbabwe.