ࡱ> %` objbj"x"x U@@cVVV"x$>>>P> ?cr@L@.&ALrArABDBDBDqqqqqqq$ thuvpqQDD@QQqrArAq0WWWQrArAqWQqWWk>nrA@ `N0>R('<crlvfUv,nvn BDXHWK|0NBDBDBDqqVWBDBDBDcrQQQQ(1 1  Response to 鱨վ discussion paper 2008 Freedom of Religion and Belief in the 21st Century UnitingCare Wesley Adelaide Rev Peter McDonald 2nd March 2009 Executive Summary UnitingCare Wesley Adelaide (UCW Adelaide) is an agency of the Uniting Church in Australia. We are a service delivery agency whose vision and values are a faith expression of service of the Uniting Church. Our submission addresses three specific questions raised in the discussion paper 2008 Freedom of Religion and Belief in the 21st Century. In relation to issues of gender (Section 4 Qu 3) we will present that the rights of women to an equally valued identity should not be usurped by any religious tradition which advocates a low view of women because it promulgates violence against those women. In relation to issues of sexual diversity (Section 7 Qu 6&7) we will present that faith communities have different reasons for being open to Gay, Lesbian, Bisexual and Transgender people (GLBT) some for the purpose of healing to heterosexuality, others to genuinely value the gifts and perspective they bring. In relation to issues of employment (Section 7 Qu 8) we will present that the State, through its funding of service delivery, should not allow service delivery agencies to exclude people from normal employment because of sexuality or gender identity issues as it propagates the social isolation which is damaging to the individuals involved. Section 4 Question 3 How do you perceive gender in faith communities? Do you believe that there is equality in gender in faith communities? UCW Adelaide provides counselling for women and men who live in violent relationships through our  HYPERLINK "http://www.ucwesleyadelaide.org.au/services/strengthening_families/family_relationships_counselling.htm" Family Counselling Services and the  HYPERLINK "http://www.ucwesleyadelaide.org.au/domesticviolence/" Domestic Violence Helpline. The stories of Christian womens experience of living in a violent relationship provides an insight into the way gender is perceived in Christian faith communities. These faith communities are situated within a broader culture where there exists unequal power relations according to age, gender, sexuality, race and ability. It is our contention that gender continues to be used to justify violence against women in some of these contexts. Following are excerpts from Jane who has given us permission to tell her story for the purpose of this submission. Jane is from a Christian denomination and lived in a violent relationship which she has since left. The first year of marriage I spoke my view to him and he grabbed my shoulders and shook me, speaking into my face until he was finished, leaving two thumb bruises on my inner shoulders which my friend noticed At the time he accused me of usurping his authority over him: I was to remain silent and submissive as written in the letter to Timothy Let the women learn in silence with all subjection. But I suffer not a women to teach, nor to usurp authority over the man, but to be in silence. For Adam was first formed, then Eve. And Adam was not deceived, but the women being deceived was in transgression (1Tim 2:11-13) Janes husband took the view that she should be in subjugation to him. When Jane put her point of view about a particular matter he used physical force to put Jane in her place to be silent before him. His justification for his behaviour is from the letter to Timothy, which speaks of a womens place in silence and subjection. Jane goes on to note that her denomination used the Timothy passage to reinforce that there is authority for men and subjugation for women. The letter from Timothy contains an analogy that unlike Eve, Adam (and thus males) are not deceived. The male gender is seen as right, where as women are seen as deceptive and untrustworthy. This claim, that men are right and women are untrustworthy does not stand up to our experience. Through our counselling services we know that it is men who predominantly perpetrate child abuse and family violence - betraying trust and enacting deception. Janes story also provides us an insight into the culture of her congregation / denomination. While all major Christian religions would be opposed to physical violence against women, the scriptures can be used to create a culture which is open for violence to develop in. Lets look at a little more of Janes story My husband would often make comments like; A womens place is in the home, in subjection to their husbands, obeying them in all things The man is the head of the wife, women was made for man There is a bible quote to back this up! My denomination would really use this to support their views of the man being the head of the woman. Janes story asks us to look beyond her husband to the actions (or inaction of her faith community). Her faith community has perpetuated a culture which has a gendered order of society and a low view of women. This has contributed to creating a space where his violence against Jane is justified. Janes husband is using his congregation / denominations understanding of gender to justify his violent behaviour. A recent study in the Barossa Valley (South Australia) by Sarah Wendt of the University of South Australia offers further insight to the issue of the way men often justify their behaviour. Wendt writes; Men who perpetuated abuse often used Christian beliefs to excuse their behaviour and to shift the focus onto their partner and their marriage. The impacts of Christian beliefs for me were externalised; that is the men used Christian beliefs to blame their partners for difficulties in their relationships. The women, on the other hand, experienced guilt and inner turmoil about want to leave their marriage because of the violence and struggled spiritually to make such decisions Jane's husbands dialogue is an example of using Christian beliefs to blame Jane for the difficulties in the relationship. Wendt goes on to note the role that institutional culture has to play in this significant issue; if major social institutions, such as the church, support and reinforce certain forms of masculinity and do not challenge and label abusive behaviour, it shaped how domestic violence was understood by men and the community. If mens behaviour was not seen as abusive, it reinforced mens understanding that as least some forms of abuse are acceptable. Wendy confirms our concern that the culture of our faith communities play a significant role in increasing or reducing the levels of violence in those communities. In some Christian communities a gendered order of the world is part of Christian theology. Allowing religious traditions to hold a low view of women (and children) increases the level of risk that women will be experience violence. While religious organisations should be allowed freedom of expression this should be limited by practices which encourage or condone violence. It is our strong view that the rights of women to an equally valued identity should not be usurped by any religious tradition which advocate a low view of women on the basis that it increases the level of violence against them. Addressing the Issue In the mid 1990s a resource Domestic Violence handbook for clergy and pastoral workers was produced to assist clergy and pastoral care workers when talking to women who are experiencing violence at home. The resource described women and men as equal and addressed the biblical and theological issues. The resource was sponsored by the South Australian Heads of Christian churches. Over the subsequent fifteen years interest in the resource has waned. Recently we have seen an increase in the number of women of faith reporting violence to  HYPERLINK "http://www.ucwesleyadelaide.org.au/lifeline/" Lifeline (Adelaide). I have taken a number of calls from people looking for assistance on this matter. It is difficult to know whether or not the rate of violence is also on the rise. A small group is looking at reworking and relaunching the resource for the denominations here in South Australia. While a national approach within the church is warranted, there isnt any structure amongst the major churches that could facilitate this. The Numbers: Equality View compared to Gendered Ordered There are a number of Christian faith communities who reject the authority and subjugation construct and who set about reading the scripture for positive stories of women and men. These congregations take seriously the prevalence of violence in the community by actively engaging with women and girls with positive biblical stories. They are active in providing a culture of non violence through campaigns, like White Ribbon Day. While this is encouraging it is my perception that over the last twenty years there has been numerical growth in the churches whose practice would promote, or tacitly allow, a subjugation view to exist. In this environment language practice and metaphors reinforce ideas of a gendered order of things. We would also find a theology which would focus more attention on obedience to God as compared with focusing more attention on living life in response to Gods compassion. Summary In relation to issues of gender (Section 4 Qu 3); we note that in some Christian faith communities gender is conceived as a distinct hierarchy. Where men are in authority with women subjugated beneath them. Often the biblical texts are used for this purpose. gender can also be used to categorise women as inherently deceptive, in contrast to men who are reliable and honest. promulgate a low view of women culture which can be used to justify violence against women. We also note that there are some faith communities who do not conceive of gender in a hierarchal manner promote and explore the positive stories of women in the scriptures and reject the negative stories about women who work to create a no violence culture by supporting campaigns like White Ribbon Day It is our strong view that the rights of women to have an equally valued identity should not be usurped by any religious tradition as it puts women at higher risk of violence. Section 7 Religion, cultural expression and human rights Qu 6. How is diverse sexuality perceived within faith communities? Qu 7. How can faith communities be inclusive of diverse sexualities? Through our  HYPERLINK "http://www.ucwesleyadelaide.org.au/bfriend/" Bfriend programme UCW Adelaide provides support for people of all ages who are wondering about their sexuality/gender identity and/or people who are newly identifying as same sex attracted/gay/lesbian/bisexual/transgender/intersex/queer. This provides us with an insight into the experience of diverse sexuality people. The dominant paradigm that the churches use for understanding sexuality is heterosexuality of male and female. There is little discussion or recognition of diverse sexuality within faith communities. The Uniting Church has had an argument about ordination leadership of gay and lesbian people for over twenty years. It is now possible for a gay or lesbian person to successfully candidate for ordination in the Uniting Church but it is highly improbable. While all Uniting Churches would welcome people of diverse sexualities, the majority of Uniting Churches would not regard GLBT people as whole in their own right. Some Uniting church faith communities would see the opportunity to establish a relationship with GLBT people for the purpose of healing them back to heterosexuality. That a person of diverse sexuality could be Christian at all would not be thought of as possible. Diverse sexualities are seen to have little or no inherent value by some members of the Uniting Church. These communities do not wish to be inclusive of diverse sexualities. This is consistent with attitudes of the broader community of which the church is a part. Our major concern is for young people who are going through faith and gender formation. There are numerous stories of young people who have grown up with their families in the church then find themselves identifying as gay or lesbian. Church relationships, friends, even families sever the relationship leaving them isolated from the very things which have created their identity in the first place. This failing of the relationship can include verbal abuse, vilification, being outed, prejudice and bigotry. The effect of this social isolation includes personal anxiety, a loss of self confidence, a diminished quality of life, self sabotage. Rented housing becomes more difficult to gain or maintain. In the most extreme cases social isolation leads to self harm and suicide. The risks for young gay, lesbian, bisexual and transsexual people are very high. Those who decide to remain closeted in their faith community face a significant inner conflict of hiding ones true inner self, while the faith practice calls for honesty with ones thoughts and deeds. To remain closeted whilst engaging in a faith practice grounded in integrity can be internally tortuous. There seems to be a rising number of Uniting Church members who tell me that it is now fashionable to be gay. While there are more positive GLBT role models around this view remains disturbing when contrasted with the stories of GLBT people who remain vilified and socially isolated by faith communities. Qu 7. How can faith communities be inclusive of diverse sexualities? We are aware of a small number of Uniting Churches in South Australia who are genuinely positive about the contribution that GLBT people can make to the life of a worshipping community. The question How can faith communities be inclusive of diverse sexualities? becomes ambiguous when one asks For what purpose does a faith community want to be inclusive of diverse sexualities? Some want the opportunity to straighten out new members, while others are looking to genuinely celebrate the variety of people God has created amongst us. Summary In relation to issues of sexual diversity (Section 7 Qu 6&7) we believe that; most Uniting Churches would welcome GLBT people into worship some would see it as an opportunity to convert them to heterosexuality while others would value them as inherently good. diverse sexualities are seen of low inherent value by some members of the Uniting Church young GLBT people who grow up in the church face some real risks. Identifying as GLBT often leads to significant social isolation which is detrimental to good health and significantly increases the risks of self harm. Section 7 Religion, cultural expression and human rights Qu 8. Should religious organisations (including religious schools hospitals and other service delivery agencies) exclude people from employment because of their sexuality and gender identity? UnitingCare Wesley Adelaide is an agency of the Uniting Church in Australia. We are a religious service delivery agency whose vision and values are part of the faith expression of the Uniting Church. Our organisation strives to value the contribution of all our staff regardless of an individuals sexuality or gender identity. It makes for a much richer, creative and enjoyable place to work. Our employment policies can be found in Appendix A. Excluding people from employment because of their sexuality or gender identity continues to propagate the social isolation which is seriously damaging to individuals involved. The state should not be promulgating social isolation. Any school or agency which receives State and Federal funding should be required to employ people only on the basis of their skills and ability. If a school or agency wants to operate outside this then they should forgo government funding. This would allow the Christian faith community to resolve the issue of ordained leadership in our own manner, whilst ensuring that any government money does not perpetuate social isolation in our community. We also wish it to be known that UCW Adelaide does not discriminate on the basis of religious orientation. As an agency of the Uniting Church we believe we have a role modelling an inclusive form of Christianity by employing and valuing people from a variety of faiths, or of no faith at all. Summary In relation to issues of employment (Section 7 Qu 8) it is our view that; the State, through its funding of service delivery, should not allow service delivery agencies to exclude people from employment because of sexuality or gender identity issues as it propagates the social isolation which is damaging to individuals involved. Appendix A UnitingCare Wesley Adelaide Inc. F:3.2 AFFIRMATIVE ACTION (EQUAL OPPORTUNITY PROGRAM) POLICY STATEMENT INTRODUCTION The following statement of policy on affirmative action and equal opportunity acknowledges the importance and intrinsic relevance to the management of people. This affirmative action policy is consistent with UnitingCare Wesley Adelaide Inc.s (UCW Adelaide) philosophy. It is UCW Adelaides policy to manage its operation with a positive awareness of the spirit and intent of anti-discrimination and affirmative action legislation. In carrying out this policy UCW Adelaide will, as a minimum standard, comply with current legislation in this area. UnitingCare Wesley Adelaide Inc. is committed to Equal Employment Opportunity to ensure that all personnel practices are conducted in a manner that secures fair and equal treatment for all employees and all potential employees. Non-Discriminatory Environment All employees of UnitingCare Wesley Adelaide Inc. are entitled to work in an environment which is free from discrimination, where discrimination means denying an individual fair and equal treatment in employment on grounds other than those based on the requirements of the job. Affirmative Action is the means of achieving equal opportunity and is the responsibility of all employees and will therefore be continuously upheld. Merit as the Basis for Promotion, Development and Recruitment As a general principal, merit will form the basis of recruitment and promotion. Where those with the abilities, skills, qualifications and experiences which are required for a particular job will have an equal opportunity of being considered for the position. The person selected for a job will be the person who best meets the needs of UnitingCare Wesley Adelaide Inc. Selection criteria will be made explicit and may include the opportunity for career development and potential for further promotion beyond that position. There will be equal opportunity of access to appropriate training and development opportunities. Access to Employment Information All employees will have access to information about conditions and benefits as they relate to their employment. Access to Entitlements All employees will have equal access to the benefits and entitlements pertaining to postions held. Affirmative Action In line with the Affirmative Action (Equal Opportunity for Women) Act 1986, specific measures will be taken to identify and overcome the effects of any past discrimination, identify and eliminate any present discrimination and prevent discrimination in the future. Implementation of the Affirmative Action Policy It is the policy of UnitingCare Wesley Adelaide Inc. to avoid all forms of discrimination. In doing so the support of all employees is sought in identifying and rectifying practices, attitudes and traditions which lead to discrimination. Each manager and supervisor is responsible for the success of the organisation's affirmative action and equal employment opportunity program. This will be duly considered in the appraisal process. Equal employment opportunity does not begin and end at the point of hiring. Managers and supervisors also have the responsibility of maintaining a non-discriminatory work environment. The affirmative action policy should be communicated in departmental meetings, training sessions and day-to-day activities. Conclusion A workplace free of harassment on the basis of sex, national origin, race, religion, marital status, sexual preference, pregnancy, political conviction, physical or intellectual impairment will be maintained. The philosophy and practice of equal opportunity will be advocated at all levels of UnitingCare Wesley Adelaide Inc. as consistent with core business objectives. Authorised by SUE PARK Chief Executive Officer 26th May 2004 UnitingCare Wesley Adelaide Inc. Dealing with Harassment Policy and Procedures Examples of Various forms of Harassment D1 Examples of sexual harassment Any unwelcome or uninvited behaviour of a sexual nature. It includes: sexually oriented verbal suggestions, sexually based jokes, comments or innuendoes directed at a person, uninvited and unwelcome kissing or embracing, physical contact of a sexual nature such as patting, stroking, pinching or brushing up against a person, subtle or open pressure for sexual favours, display of sexually graphic material, offensive messages transmitted by visual, written or electronic means, sexually offensive staring, leering or gesturing, sexual assault such as may be the subject of legal proceedings, discrimination against a person on the basis of gender, irrelevant references to a persons physical appearance. D2 Examples of harassment based on impairment jokes, comments, innuendoes related to disabilities directed at a person, offensive message, drawings, graphics, relating to disabilities, interfering with the access of an impaired person or that persons transport, discrimination against a person on the basis of impairment. D3 Examples of harassment based on race or nationality racially, or country of origin based jokes, comments, innuendoes, directed at that person, display of racist material, graphics, message or that giving offence on the basis of nationality, direction of racist or nationality based material, graphics, messages to a person, discrimination against a person on the basis of race or nationality. D4 Examples of harassment based on religious belief, political belief or alignment, or field of competence religion based innuendoes, jokes, displays or gestures which belittle religious practice, observance or ritual, jokes, comments or innuendoes which reflect negatively on other peoples political beliefs and alignments, field or competence, messages, graphics, or other displays which cause offence in any of the above, discrimination based on any of these matters. D5 Examples of harassment based on sexual preference exclusion, or assumed non-participation of a person, from activities on the base of sexual preference, jokes, comments innuendoes related to sexual preference directed at a person, irrelevant discussion about a persons sexual preference which invades privacy and bears no relation to the activities of the workplace, offensive messages, drawings, graphics relating to sexual preference. D6 Examples of harassment based on formal power Employee expected to maintain standards different from colleagues of equivalent positions. UnitingCare Wesley Adelaide Inc F:3.4.1 UNITING CHURCH IN AUSTRALIA POSITION STATEMENT AND KEY STATEMENTS  1. POSITION STATEMENT The Uniting Church in Australia believes that all people are made in the image of God, and as such we accept every individual regardless of race, age, creed or gender. As a Christian community we believe that God reaches out to us in love and acceptance, and that our relationships with each other should express love and respect and not be abused. As a community of faith we are committed to providing a place in society where human beings can explore what it means to be made in the image of God. As an expression of this commitment, the Uniting Church in Australia recognises its responsibility to provide worshipping and pastoral communities and community services that are free from abuse; and that provide a safe environment for all people to explore and express their faith in the Gospel. 2. KEY STATEMENTS The Uniting Church in Australia is committed to: modelling behaviour that values each individual as made in the Image of God. ensuring that its worship, pastoral care, services and structures are free from sexual harassment and misconduct. ensuring that the boundaries of the professional and pastoral relationship are maintained. recognising sexual misconduct when it occurs and dealing with it. ensuring that all Uniting Church in Australia agencies and services have written policies and practices in place for dealing with allegations of sexual misconduct. ensuring that all congregations, councils and agencies of the Uniting Church in Australia are able to implement the policies and practices in place for dealing with complaints of sexual misconduct. ensuring that all members, clients and staff are aware of the Uniting Church in Australias policy in relation to sexual misconduct and are aware of their rights and responsibilities. ensuring that policies and practices are accessible to migrant ethnic and aboriginal groups who experience language and cultural barriers. providing adequate training to Uniting Church in Australia staff on providing a safe working environment. encouraging staff to report any inappropriate or illegal behaviour. encouraging and promoting the use of legal process when appropriate. the process of justice making.  More information about out Counselling Services is available by  HYPERLINK "http://www.ucwesleyadelaide.org.au/services/strengthening_families/family_relationships_counselling.htm" clicking here  More information about the Domestic Violence helpline is available by  HYPERLINK "http://www.ucwesleyadelaide.org.au/domesticviolence/" clicking here  Wendt, S. Christianity and Domestic Violence Feminist Poststructuralist Perspective, Affilia: Journal of Women and Social Work, Vol. 23 No 2, May 2008  More information about Lifeline is available by HYPERLINK "http://www.ucwesleyadelaide.org.au/lifeline/"clicking here  More information about our Bfriend is available by  HYPERLINK "http://www.ucwesleyadelaide.org.au/bfriend/" clicking here     PAGE  -PAGE 1- PAGE  UnitingCare Wesley Adelaide Response to 鱨վ Discussion paper 2008 Freedom of Religion and Belief in the 21st Century  34Dqs{|}~dzǤǕwhwTEh9-6CJOJQJ^JaJ&h9-h9-6CJH*OJQJ^JaJh5J6CJOJQJ^JaJh6"6CJOJQJ^JaJh`$z6CJOJQJ^JaJhc26CJOJQJ^JaJhb6CJOJQJ^JaJ&huY#hPt[6CJH*OJQJ^JaJhPt[6CJOJQJ^JaJhc2CJOJQJ^JaJhPt[CJOJQJ^JaJh`$zCJOJQJ^JaJD|}~ dhgdu2 $dha$gd6"dhgd{| $dha$gd6" $dha$gdc2kno r s ̾qqcqTF5 h{|h{|CJOJQJ^JaJh CJOJQJ^JaJhuY#5CJOJQJ^JaJho&ZCJOJQJ^JaJheFqCJOJQJ^JaJh{|CJOJQJ^JaJ#hERh{|6CJOJQJ^JaJ hERh{|CJOJQJ^JaJh CJOJQJ^JaJh6"CJOJQJ^JaJ#h6"hb5CJOJQJ^JaJ#h6"h6"5CJOJQJ^JaJh 6CJOJQJ^JaJ & ( 1 S d x y { 4 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