Keeping it fresh for 121 years: Scents of the Student Christian Movement Otago

Tags

clubs, religion

This blog post was written by University of Otago history student Rachel Tombs in 2017.

“Our most important function seems to be the “air freshening”: clearing the air on the foggy, obstructive concepts of Christianity.”[1]

“The Bible in one hand, a newspaper in the other and the critic in your back pocket.” Cartoon by David Hayward and Rachel Tombs 2017. Image courtesy of SCMO.

Since the first meeting of the Otago Christian Union in 1896, its members were determined to provide a fresh approach to Christianity on campus. As descendants of the OCU, in 2017 the Student Christian Movement is focused on that same purpose. The core values; openness, education, outward vision, a foundation in Christ and the formation of student leaders, have simultaneously kept the mission of SCMO up to date and linked together Otago SCMers through the years.

Jack Bennet wrote in the NZSCM magazine “Open Windows” in 1931, “our witness must be as broadly Christian as it is possible to make it”.[2]  This openness is seen throughout SCM’s history in the “free flowing” membership, and its resolution to include all people and ecumenism. [3]

Originally the only prerequisite for joining was to acknowledge Jesus Christ as saviour and to agree to abide by the constitution.[4] In the 50s as long as you felt comfortable in an “atmosphere of questioning and openness…you came along”.[5]  To this day SCMO has not required a formal sign up process to attend. Aleshia Lawson describes a place where, “you can be whoever you want, I’ve never encountered any boundaries”.[6]

Through the decades SCMO has been intentional about encouraging a diversity of voices to be involved. Advertising from the 1960s proudly reads, “meet people who may or may not share your views”. [7] The first membership roll includes students from across the schools of Arts, Medicine, Mining, and Divinity.[8]  The Constitution of 1896 was amended four years later to insist if the President was not a woman, the Vice President should be.[9] This policy of gender parity has since been extended to all committees and is echoed in the national and global movement.[10] The commitment to inclusion applies also to a bicultural society, demonstrated in 1993 when SCMO affirmed the national movement’s decision to incorporate the Treaty of Waitangi fully into the constitution.[11]

The primary object of the Christian Union in 1901 was to strengthen the bonds among all Christian students.[12] Initially this meant the movement was interdenominational Protestant, but by the 1970s had widened to include Roman Catholics.[13] Even before this, in the 1950s, SCMO held annual combined events with the Catholic Students’ Association. Reflecting on these events, the President wrote in 1955 “SCM is a very important field for the ecumenical encounter”.[14] SCMO continues this legacy as a current member of the Combined Christian Group.[15]

The openness of SCMO applies as much to thought as it does to people. The application of critical thought and study to faith has always been a distinguishing characteristic. Within one month of their first meeting, the executive committee set up a lending library in May 1896.[16] Study circles were also a key part of the weekly routine from this time up until the 1970s. These circles provided a place for thinking, discussion and asking questions. Russell Thew reflects that students were encouraged to “see their discipline in a much wider context.”[17] A rolling programme of guest speakers bolstered this kind of thinking. Michael Wallace describes “wanting to get into theology and really tease out some ideas.”[18] Many of these guests were local clergy or academics, but some prominent New Zealanders also left their influence on the movement, for example Ormond Burton was a keen contributor to conferences in the 1930s.[19]

New Zealand Student Christian Movement Group gather for national conference at Knox College, ca 1970. Including James Baxter (seated left of centre) and Tim Shadbolt (back row right of centre). Image courtesy of the Alexander Turnbull Library, Wellington, Ref: PAColl-2173.

The motto adopted in 1906, “the evangelisation of the world in our generation” reflects the global aspirations of the movement. In 1896 members from the Otago Christian Union, travelled to Melbourne to attend a conference at which the Australasian Student Christian Movement was established.[20] These students were the first of many to enjoy and learn from the international connections SCMO brought. This internationalism quickly entered the discussions and activity back at home. The international friendships which developed from these conferences increased the feeling of solidarity with other countries, particularly those in the Asia- Pacific region.[21] As Peter Matheson says “there was an awareness that we weren’t just a wee blip belonging basically to Britain.”

This outward vision manifested in local activity. The Student Volunteer Movement was the dedicated branch for “mission work, especially for and by students” until the 1930s.[22] At this time the movement was split as some members felt politics and social work had ousted God and the Bible as the central purpose.[23] While the split caused the influence of the movement to wane, politics did not disappear from SCMO. After the First World War SCMers fundraised for European refugees. In 1959 they marched down George Street in Dunedin’s first anti nuclear protest.[24] Years later, during the occupations of the registry in 1993 and 1996, SCMers joined the crowds with their “God hates fees” sign and provided healthy snacks to keep energy up amongst protestors. [25] SCMO’s history is rich with campaigns like these.

Despite this activism, SCMO never strayed far from its Christian foundations. The very establishment of the Union was to enrich the lives of followers of Christ at the University. Russell Thew says that  in his experience the Christian element was a major part. It was important to “take seriously the call for discipleship”.[26]  Julanne Clarke-Morris recalls in the 1990s that while the group welcomed students outside the church with an interest in activism, “our constitution was very clear that we were Christian”. Although, particularly after 1930, this strand of Christianity was different to that of the conservative mainline of most churches. It was a group “prepared to be critical of its own tradition” with “a sort of impatience with traditional patterns of piety”.[27] A new member described this solid but unconventional discipleship in a 1968 newsletter, “Scmers built ungeometric and very shaky pyramids on pure faith”.[28]

Members of SCMO attend the National Conference in 2016. Spencer Park, Christchurch. Image courtesy of SCMA.

The same fresher added “scmers never stayed still or silent for long.” SCMO formed students into competent, confident and active leaders. It was a place where students were encouraged to think for themselves and develop into “adult Christians”.[29] In the 1950s one of the movement’s objectives was to earn members “the right to dissent”. [30] Julanne Clarke Morris echoes this “if it wasn’t for SCM I wouldn’t have that sort of confidence in my own interpretation.”

Student movements tend to be places where distinctive common characteristics are held.[31] In the case of SCMO the core values distinguish it from other student and Christian groups. SCMO does not wish to be church in a traditional sense, but could never be considered simply “a youth group”.[32] It is the interaction of these values: openness to people and thought, internationalism and social justice, student leadership, all with Christ at the centre, which combined together smell like the air freshener that is SCMO, throughout its 121 years.

Bibliography:

Berry, Christine. The New Zealand Student Christian Movement 1896-1996: A Centennial History. Christchurch.: NZ, SCMA, 1999.

Lineham, Peter. “Finding a space for evangelicalism: Evangelical Youth Movements in New Zealand”, in Voluntary religion: papers read at the 1985 Summer Meeting and the 1986 Winter Meeting of the Ecclesiastical History Society, ed.W. J Sheils and Diana Wood. Oxford, UK.: Blackwell, 1986.

Otago University Student Christian Movement Records 1896-1973 (90-138, boxes 1-5) Hocken Archives Dunedin.

Interviews:

Peter Matheson, involved late 1950s and 1981- 2017, interview by the author, Dunedin New Zealand, 20^th September 2017.

Russell Thew, involved 1966-1973, interview by the author, Dunedin New Zealand, 20^th September, 2017.

Julanne Clarke-Morris, involved 1990 -1997, interview by the author, Dunedin New Zealand, 27^th September 2017.

Michael Wallace, involved 1989-2017, interview by the author, Dunedin New Zealand, 27^th September 2017.

Aleshia Lawson, involved 2013-2017, interview by the author, Dunedin New Zealand, 29^th September 2017.

John Graveston, involved 2013-2017, interview by the author, Dunedin New Zealand, 29^th September 2017.

Endnotes:

[1] Geoff and Helen White, “A New Fundamentalism” for the SCMO Newsletter, ca. 1968, Student Christian Movement, 90-138, box 4, Hocken Collections Dunedin.

[2] Open Windows, vol.5 no. 2, April 1931, in The New Zealand Student Christian Movement 1896-1996: A Centennial History, Christine Berry (Christchurch.: NZ, SCMA, 1999), 1:8.

[3] Peter Matheson, interview by the author, Dunedin New Zealand, 20^th September 2017. Involvement late 1950s, 1981 – 2017.

[4] Minute Book for the Executive Committee, 1896 -1910, Student Christian Movement, 90-138, box 1, Hocken Collections Dunedin.

[5] Peter Matheson

[6] Aleshia Lawson, interview by the author, Dunedin New Zealand, 29^th September, 2017. Involvement 2013-2017.

[7] SCMO Newsletters 1958-1972, Student Christian Movement, 90-138, box 4, Hocken Collections Dunedin.

[8] Record Book Otago Christian Union, 1896 -1904, Student Christian Movement, 90-138, box 3, Hocken Collections Dunedin.

[9] Minute Book for the executive committee, 1896-1910.

[10] John Graveston, interview by author, Dunedin New Zealand, 29^th September 2017. Involvement 2013-2017.

[11] Berry, appendix 2.

[12] Record Book Otago Christian Union, 1896 -1904.

[13] Michael Wallace, interview by author, 27^th September 2017. Involvement 1989-2017.

[14] Presidents Book 1955-1972, Student Christian Movement, 90-138, box 2, Hocken Collections Dunedin.

[15] John Graveston

[16] Minute Book of the Executive Committee 1896-1910.

[17] Russell Thew, interview by author, Dunedin New Zealand, 20^th September 2017. Involvement 1966-1973.

[18] Michael Wallace

[19] Julanne Clarke-Morris, interview by author, Dunedin New Zealand, 27^th September 2017. Involvement 1990-1997. Berry, 2:4.

[20] Minute Book of the Executive Committee 1896 -1910.

[21] Julanne Clarke-Morris, interview by author, Dunedin New Zealand, 27^th September.

[22] Record Book, 1896-1904.

[23] Berry, 2:6-9. Peter Lineham, “Finding a space for evangelicalism: Evangelical Youth Movements in New Zealand”, in Voluntary religion: papers read at the 1985 Summer Meeting and the 1986 Winter Meeting of the Ecclesiastical History Society, ed.W. J Sheils and Diana Wood (Oxford, UK.: Blackwell, 1986),  485.

[24] Peter Matheson

[25] Julanne Clarke-Morris

[26] Russell Thew

[27] Julanne Clarke Morris. Lineham, 483. Peter Matheson.

[28] SCMO Newsletters 1958-1972

[29] Michael Wallace

[30] SCMO Newsletters 1958-1972

[31] Lineham, 477.

[32] Julanne Clarke-Morris

Note: Ian Dougherty’s ‘Whatever happened to the Student Christian Movement?’ in the University of Otago Magazine, 46, April 2018, drew on the unpublished work that Rachel completed for this blog in 2017.

Maori Club – the early years

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1960s, 1970s, clubs, Maori

Otago University Maori Club and visitors from Canterbury at Otakou Marae in 1974. Standing in the front (left to right) are Roslyn Quick, Talei Pickering, Mere Meanata, Sally Plunket and Brenda Burton. At the back are Ellen Robertson (partially obscured), unidentified Christchurch visitor, Jackie Haimoana, Wilson Whare Isaac, Mori Ellison, Laura Van Peer (behind Mere), Virginia Callahan and Simon Wenley (behind Virginia). Photograph courtesy of Mere Montgomery.

Many student clubs and societies have come and gone over the years, and some have survived through many generations of students. One which has had quite an impact on the lives of its members, and also on the wider university community, is the Otago University Maori Club. The club began in 1960, with law student Te Pakaka Tawhai as the first president; medical student Mason Durie was secretary. Durie, who went on to a very significant career in Maori health and became Professor of Maori Research and Development at Massey University, comments that they founded the club “although there were relatively few Maori students, or perhaps because there were so few” (Maori Medical Practioners Association, Te Paruhi a nga Takuta, 2013, p.99). There were perhaps thirty Maori studying at Otago at the time, and even fewer in the early 1970s.

Not all Maori students participated, but for those who did the Maori Club became an important network. From the beginning, kapa haka was one of its strengths – medical student Bruce Gregory was one of the first haka leaders. Club members performed at various functions, including the capping show. But the social element was just as important to the club as its cultural activities. “We had good parties,” recalls Prof John Broughton, who arrived at Otago as a dental student in 1974. Mere Montgomery (nee Meanata), who was very active in the club in the mid-1970s, recalls that the social side – and especially the food – attracted many students. By that time the Maori Club was one of the largest on campus, with about 80 members. Only 15 or so of those were actually Maori; it welcomed any student who had an interest in learning about things Maori, from haka and waiata to the gathering of kai moana for hangi. Maori, Pakeha, Pasifika and even a turbaned international student were all part of the community. Friendships made through the Maori Club survived after university and some members met their life partners there, with a spate of weddings in the 1970s.

Freddy Rewa (left) and Allan Ngaparu and Murray Goodall (right) attend to a Maori Club hangi in 1974. Photograph courtesy of Mere Montgomery.

The Maori Club was also a place for developing links with Maori beyond the university. Members of the local Maori community provided considerable support and hospitality to students. For instance, the Otepoti branch of the Maori Women’s Welfare League put on regular dinners for students, while Edna Parata cared for the club’s performing gear. Strong links were built with Otakou Marae and later the urban marae, Araiteuru, which some club members helped to build. Local Maori leaders such as Magda Wallscott, Edna Wesley, the Ellisons and the Pickerings welcomed Maori students from the north and helped them retain their sense of Maoritanga while far from home. The Maori Club also built links with students beyond Otago through the national Maori University Students Association. Members travelled to – and occasionally hosted – national hui where they met future Maori leaders from all over the country, and also gained inspiration from Maori graduates of the past.

Beyond the social and the cultural, the Maori Club also had its political side – it provided a voice for Maori on campus. Promoting the Maori language was an important activity for the club, which became involved in the campaign for an undergraduate Maori course at Otago. Club members also played an important part in Te Ra Nui o te Reo Maori – Maori Language Day – from its beginnings in 1973. On the first day, in 1973, they arranged for two speakers from Maori activist group Nga Tamatoa and also Koro Dewes, Maori language lecturer at Victoria University of Wellington, to visit Otago. The following year marked the beginning of an annual Maori Club hui at Otakou marae on Te Ra Nui o te Reo Maori. Some club members were dedicated political activists, like Mere Meanata, who had been involved in the Polynesian Panthers in Auckland and established a Dunedin branch when she came to Otago in 1973. The Panthers ran a homework centre for children from low income families (of all ethnic backgrounds), organised legal advice and visited prisoners. A few other Maori Club members joined her in the Panthers’ social justice activities.

Politics could be divisive at times. For example, not all club members supported the staff member who wanted all University of Otago staff and students to abandon work for a day to hold a hui about the Bastion Point protests – for some, getting on with their academic work was more of a priority. By the 1990s, the Maori Club had split into two groups, one with a focus on kapa haka and the other with more political goals (of course, some people belonged to both groups). Today, the stated aim of Te Roopu Maori is “the advancement of Maori through the halls of academia in every area of science, health, commerce, technology and social science.”

I am grateful to John Broughton and Mere Montgomery for sharing their memories of Maori Club in the 1970s, and to Mere for the wonderful photographs. Do you have any other memories to share of the Otago University Maori Club?

Intellectual ravers and charismatic sceners

Tags

1970s, clubs, orientation, recreation, teaching

The cover of the 1975 OUSA Orientation Handbook featured Patty from the popular Peanuts cartoon.

“Dentistry gives you an opportunity to use your hands as well as your head” …. “The great myth that Home Science is a breeze just isn’t anything but a great myth” …. Surveying “is basically easy, but there is a heavy workload which requires consistent effort, and which becomes monotonous” …. Theology “has a lot of hard work and its rewards are almost entirely personal” …. Medicine “involves making an intense personal commitment” …. In Commerce “the workload is heavy. Don’t expect an exactly joyous atmosphere either”. So goes some of the advice from the article “Just what are we in for?” from the OUSA’s 1975 orientation handbook.

The Arts Faculty came in for the most analysis, with brief comments, admitted to be “unashamedly shallow”, on individual departments. These mentioned whether significant internal assessment – then a very new feature – was used, the state of staff-student relationships and the quality of teaching. Anthropology I, for instance, included “some very good lectures, and some very bad”. Economics I lectures were “often good for a laugh”, while teaching in the Russian Department was “abysmal”. One sign of the times was the comment on the attitudes of staff, with “conservative” a pejorative term. The Philosophy Department was “conservative and its attitudes sometimes approach arrogance”, while in the Classics Department “staff-student relations are cordial”, but “it remains a conservative department”. Large classes in Psychology meant staff couldn’t get to know everyone, but “they are not conservative, and as befits their chosen field of study are concerned with your welfare”.

To 21st century eyes, the entire publication is an intriguing mixture, ironically enough, of conservatism and new ideas. Though nearly 40% of Otago students were women that year there were just two women on the thirteen-strong OUSA executive, which was dominated by law students. Several of the men had impressive 1970s-style long hair and beards. Two of the exec later became well known public figures: information officer Jon Gadsby is a comedian and writer; and cultural affairs officer Jim Mora a popular broadcaster. Listed alongside the Catholic Society and Student Christian Movement were the Baha’i Club and Ananda Marga. The latter, meaning Path of Bliss, taught yoga and meditation: in those days of recent new exploration of space and deep oceans, “meditation is the inner spaceship to explore the vast uncharted areas of our own consciousness.”

Political radicalism was catered for in several of the clubs: HART (Halt All Racist Tours), COV (Committee on Vietnam for Peace in Vietnam) and SPAN (South Pacific Action Network). The latter took action “on matters of South Pacific concern from an anti-imperialist perspective”. The article “The life and times of Joe Cool, or how to make friends and influence all the other deadheads at Otago University” gave advice on “choosing your scene”. It noted that “on Campus power lies with a) The Newspaper-Literary magazine complex; b) the Students Politics group; c) the Charismatic Sceners; d) the Intellectual Ravers; e) the arty-farty drama types; f) the freaks. (Sport is no longer a power source but a valuable physical resource.)”

Most of the recommended eating places have long gone. The Siroco in Lower Dowling Street was “one of the City’s better coffee shops”, Big Daddy’s in the Octagon was “Great for a hot pie at 6am”, the Kandlelight Café at St Clair was “a great place for evening coffee” and Joe Tui’s in Albany Street was “famed in campus lore and legend – but no reported deaths!” Among the “interesting shops” were Isador in Rattray Street “for weird women’s clothes”, Poppourri in Lower Stuart Street with “good pottery and prices” and Maranatha in Bath Street for “the best quality leather goods in town.” There’s no mention of any supplier for one of the phenomena I remember vividly from the 1970s – macramé – but perhaps it could be picked up at the Witches Coven in Lower Stuart Street, a “usual commercial so called ‘with it’ shop.”

The Witches Coven could supply all the needs of the ‘with it’ 1970s student. Advertisement from the OUSA Orientation Handbook, 1975.

Were you a ‘raver’ or a ‘scener’? Do you have any stories to share of student life in the 1970s?