Septemmy E. Lakawa delivered an unflinching address at the Accra+20 Consultation, blending personal experience, historical critique, and theological reflection. Titled Racism as a P.S. and a “Small Hiccup”, Lakawa’s presentation intertwined her own lived experiences with incisive historical analysis, laying bare the persistent scars of colonialism and racism. As an Indonesian feminist theologian, Lakawa’s words carried an unyielding honesty and a steadfast commitment to justice, challenging her audience to confront the enduring structures of power that perpetuate inequality and exclusion.
Lakawa began by reflecting on the historical strategies of othering and racism employed by colonial powers to assert dominance. Citing Lucille Clifton’s poignant words—“They ask me to remember but they want me to remember their memories and I keep on remembering mine”—Lakawa emphasized the importance of resisting erasure and reclaiming narratives that have been systematically silenced. Her critique expanded beyond historical analysis to reveal how colonial legacies continue to shape modern-day systems of power, particularly in spaces such as theology, where notions of racial
hierarchy and superiority still linger.
A deeply personal experience at a university in Amsterdam crystallized these reflections on colonialism and racism. Invited to give a lecture titled “Anti-Asian Racism in the Netherlands” Lakawa was subjected to a series of indignities that highlighted the host institution’s profound insensitivity. These dismissive attitudes culminated in a belated email from the program’s director, who referred to her ordeal as a “small hiccup.” Lakawa’s recounting of this experience illustrated how racism, gender biases, and institutional arrogance intersect in even the most progressive academic spaces.
For Lakawa, this personal encounter was not merely a complaint about poor treatment, but an opportunity to critique the deeper structures at play. She examined the colonial theology that underpinned such dismissive attitudes, tracing them back to the exploitation of Indonesia during Dutch colonial rule. This racialized, masculinist arrogance, she argued, continues to manifest in theological and academic spaces today. Her experience, thus, became a case study in how theology often fails to embody its own principles of justice, flourishing, and compassion.
Lakawa also explored the concept of the Capitalocene, a term that situates environmental destruction within the long history of capitalism and colonialism. She highlighted how racial capitalism continues to exploit marginalized communities, particularly women, who bear the brunt of both ecological and economic crises. Lakawa emphasized the importance of centering the experiences of indigenous peoples and people of color when discussing global issues like climate change. She argued that the exploitation of labor and nature—the “cheapening” of both—remains a core feature of racial capitalism, with devastating consequences for communities already vulnerable to oppression.
The stories of Papuan women provided a stark illustration of these intertwined injustices. Lakawa shared the harrowing testimony of mothers who refused to give birth, knowing that their children would be subjected to violence and systemic death. This refusal, she suggested, is not just a rejection of life but an act of resistance against forces that seek to destroy their community. Similarly, the forced replacement of sago, Papua’s staple food, with rice is an example of the cultural erasure and ecological exploitation wrought by colonial and capitalist systems. For Lakawa, these stories are not simply narratives of suffering, but acts of defiance that challenge the systems of power that seek to dominate
and erase marginalized communities.
Lakawa’s address also posed a theological challenge, urging theologians to reconsider their role in perpetuating injustice. She invoked Minjung theology as a way forward, proposing a theology that responds to eco-human suffering in ways that are just, sustainable, and life-affirming. Lakawa called on theologians to dismantle the “gaps” theology claims to bridge, questioning who truly benefits from these gaps and who is left on the margins.
In her closing reflections, Lakawa emphasized the interconnectedness of human and ecological flourishing, drawing on Sharon Bong’s call for a more sustainable and just way of life. Her presentation was not just a critique of past wrongs, but a roadmap for a future where theology, ecology, and justice converge. Lakawa urged her audience to “unencrypt” the entanglements of race, gender, ecology, and economy, and to move beyond mere acknowledgment of harm to create meaningful change. Lakawa’s words were a reminder that the pursuit of justice requires more than rhetoric—it demands the courage to confront uncomfortable truths, the humility to listen to marginalized voices, and the commitment to act with integrity.
