Identity, Perceptions, and the Church
Introduction
How is our self perception and the way we see and interact with others affected by the spaces we inhabit? And, how are the spaces we inhabit affected by our social perceptions? These are the very questions that professor Gill Valentine sets to explore in her book Social Geographies.
Summary
Throughout nine well-organized chapters, Valentine interacts with the views of many authors to show how the spaces we inhabit—from our own bodies to our nations—have a reciprocal relationship with our social perceptions and interactions. Our social identities—gender, race, class, and sexuality—are influenced by our spaces, and our spaces are influenced by our social identities. The common thread throughout the book is the human need for identity, belonging, and significance, and how their pursuit results in complex repercussions such as stereotypes, segregation, and discrimination.
Reflection
I enjoyed reading the book, even though at times it was hard to discern if Valentine was simply quoting a view or agreeing with it. Each chapter opened a new world of diverse topics that engaged my mind in many directions. As I reflect on my reading, I can say that my experience with Social Geographies can be summarized in three words: engaging, concerning, and inspirational.
First, the reading was engaging because it covered lots of relevant topics like home and city life, immigration, ethnicity, globalization and the new roles of communication technology. All of these topics are relevant for my ministry at Ethnos Bible Church and also touch on my personal experience as an immigrant. When the author says that for some, “migration represents, hope, excitement and the possibility of forging new homes, identities and lifestyles” (318) she captured well the way I felt when I left Chile at age 18 to serve in church planting in Mexico City. That feeling remained when I later moved to the United States to pursue further education. For me, living in different countries was always accompanied with a sense of excitement of discovering new horizons. Yet, Valentine also captured the other side of the migration experience very well when she said, “the loss of a sense of home or roots and the feeling of being adrift can be profound.” (318) This phenomenon is part of the experience of a third-culture person. Having lived in different countries, cultures, and languages, we have different homes yet we are never really at ‘home.’ We become a combination of cultures, functioning with a mix of cultural practices that create a profound change in how we experience life. On a different note, since the author described the impact of so many inhabiting spaces, I wonder if a new edition of the book should explore how cars have also become part of our social geographies. Depending on the context, people can spend about 2 to 4 hours a day driving, and the types of cars they drive also determine the way people think of themselves and perceive others. Who knows, maybe that topic will be chapter 10 in the new edition.
Secondly, the reading was concerning because the author portrays the decline of the family unit and devotes significant attention to the topic of gender identity from a humanistic point of view. I was surprised by the amount of time the author spent talking about lesbian issues as well as by her equating homosexual issues with race or ethnic minority issues. Even though it is not always clear if she is simply quoting authors on the topic or agreeing with them, there are many assertions that I disagree with based on my Judeo-Christian worldview. Apparently, for Valentine both gender identity and sexual identity are social constructs that are not inherent to the person. Thus, “There are not coherent ‘natural’ categories: man/woman” (22) and “The body can never be understood as a pure, neutral, pre-social form onto which social meanings are projected. It is always a social and discursive object.” (23) Also, “There is no ‘real’ or original identity behind any gender performance.” (23) In other words, gender “identities are fragile and unstable fictions.” (23) Because I believe that God created man and woman in his image, I do not believe that gender or sexual identity are ‘unstable fictions.’ Deeper than a question of identity, I see gender issues as a question of design. So, rather than being a topic rooted on sociology or biology, I see it as an issue of theology. I was also surprised by Valentine’s claim that believing that AIDS originated in Africa is a racist argument. As documented by virologist Dr. George Shaw, the international scientific community that researched the virus concluded that AIDS had originated in Congo, when chimpanzee passed the virus to humans. This assertion has nothing to do with racism but with scientific research. Frontline studied the topic in “The Age of AIDS”– a very good two-part documentary that was broadcasted in 2006 and can be seen online at http://www.pbs.org/wgbh/pages/frontline/aids/view/.
Finally, the reading was also inspirational. Valentine reminded me of the deep human need for identity, meaningful relationships, and significance. As a theologian I believe that none of these needs can be completely satisfied by human standards because they were meant to be truly satisfied by God. Echoing the words of prophet Jeremiah, I believe that all of these attempts to be defined by our social identities are simply ‘broken cisterns.’ Jeremiah warned Israel, “My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.” (2:13). These broken cisterns result in stereotypes, prejudice, discrimination and segregation. Consequently, one of the important tasks that I must have as a pastor is to disciple people so they can derive their identity from Christ, and start seeing themselves and interacting with others from God’s perspective first. Perhaps then, our churches will no longer be infected by the same illnesses of prejudice and discrimination that wound so many lives.
The author informs us, “In challenging dichotomies, geographers are increasingly imagining a ‘somewhere else’…. These different conceptualizations of space represent ways of thinking about the world which focus on ‘the production of heterogeneous spaces of radical openness.’ ” (6-7). I ask, what is that ‘somewhere else’ imagined by some geographers? Where is the place where people are no longer treated with prejudice, where each person is valued for whom they truly are, where they feel embraced and given a context to be relevant in true community? Where is that ‘paradoxical space’ characterized by heterogeneous spaces of ‘radical openness?’ I believe that God imagined this place before geographers did, and entrusted it to us to nurture it. This place is the church—a place where identity is no longer defined by broken human standards, and where diversity is celebrated. And therein lies my inspiration. As a pastor, I have the desire to nurture Ethnos Bible Church to be a multilingual, trans-cultural, and multi-generational community where we love God and serve Him with devotion. Doing so may require for me to learn a lesson from the success of malls and the different imaginings of British national identity. According to Valentine, malls owe their success to “their organizational intelligence and spatial strategies” (232) and different imaginings of British national identity seek to create “spaces of connection that offer new possibilities of sharing in difference through interaction.” (298). In order to create spaces of connection in the church where ‘new possibilities of sharing in difference through interaction’ will indeed require for me and my leadership team to develop ‘organizational intelligence’ and ‘spatial strategies.’ That is the very reason why I started the DMin in Leadership, and Valentine has just inspired me to pursue this path with more determination.
About the Author
Pablo Morales
Pablo Morales serves as the Lead Pastor of Ethnos Bible Church in Texas. He is currently pursuing the Doctor of Ministry degree in Leadership and Global Perspectives at Portland Seminary in order to understand what it takes to develop a healthy multiethnic church.14 responses to “Identity, Perceptions, and the Church”
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Thanks Pablo, Your blog was inspiring!
The blog brought memories of an article I once read, “If you love the Space you live in” it will make others ask if you have rooms for rent”. It important that we love the space where God has planted us.
You ask the question,” Where is the place where people are no longer treated with prejudice, where each person is valued for whom they truly are, where they feel embraced and given a context to be relevant in true community?” It will take each of us to examine ourselves; because buried prejudice and biases are surprisingly influential to all the decision we make affecting our feeling and consequently actions. And there are times when not recognizing this influence on your choices and decision making, can do more harm than good.
I think the answer lies within each of us, if you were a designer, then you probably know that not all negatives are a bad thing. In fact, graphic designers actually have the power to turn something negative into something positive. We are talking about negative space, which is not necessary black. Similarly, it’s not always white just because it’s referred to as white space. Negative space or white space is the open or empty space left around any object. Consider it as the breathing room that you leave around every piece of image or text on your design. This dictates how crowed or how light your overall design looks. God made us all, instead of seeing others in a negative way, we can start seeing them as the space(one) that makes the difference and it doesn’t have to be negative. Thanks Rose
Rose, Thank you for your insights. I agree with you when you say, ” It will take each of us to examine ourselves; because buried prejudice and biases are surprisingly influential to all the decision we make affecting our feeling and consequently actions. And there are times when not recognizing this influence on your choices and decision making, can do more harm than good.” That is precisely why I believe that my role as a Pastor is to create that awareness through discipleship and the equipping of the saints. If we are not aware of our own prejudices we cannot confront them. If we do not confront them, we will continue to have churches that act just like the world outside, full of segregation and discrimination. That is why I’m so passionate about developing a multi-ethnic ministry at Ethnos Bible Church. So far, our training in Cultural Dynamics has produced awareness and a more mature interaction. However, I am aware that the task of creating awareness and confronting our prejudices is an ongoing task. That is why we rely on God’s wisdom to know how to equip, correct, and build the Body of Christ on daily basis. For further reflection, you may be interested in reading the book “Foreign to Familiar” by Sarah Lanier. It is a short and fun read. We used it as part of our training and it is indeed eye-opening. You can find it on amazon at http://www.amazon.com/Foreign-Familiar-Understanding-Climate-Cultures/dp/1581580223/ref=sr_1_1?ie=UTF8&qid=1444412395&sr=8-1&keywords=Sarah+book+on+cultures.
Pablo,
I liked reading your takeaway concerning the sexual issues that were brought up. If we listen to our society and space in this day and time, it reinforces what Valentine brings to the table, that society determines the issues of sexuality not any other authority. “Unstable fiction” is playing out right before our eyes with the marriage decisions that have been made not just in the US but on a global scale as other countries specifically Ireland has embraced this same concept. Do you see this being just a theological issue or do you see sexuality being the distortion of biology and a projection onto others of a very narrow viewpoint? Biology determines gender right? I know the author addressed modification but wondered your thoughts on this subject. Thanks
Kevin
Kevin,
Thank you for your comments. I grieve as I see the social changes taking place before us that you pointed out. I said in my blog that, “I see gender issues as a question of design. So, rather than being a topic rooted on sociology or biology, I see it as an issue of theology.” I did not mean that gender or sexual identity are only theological issues as if there is no biological dimension to it. What I meant is that the root of the issue is not a biological one, even though it has a biological component. If we eliminate the theological anchor when discussing this subject, we ‘logically’ end up concluding that gender and sexual identity are either biologically subjective or a social construct. At that point, the anchor is no longer a divine blueprint but the feelings of the individual. And when personal feelings become the anchor, I believe that the ship will be adrift. And that is why a grief today. For further reflection, I encourage you to watch Frontline documentary on gender issues in children. It is called “Growing up Trans” and can be watched online at http://www.pbs.org/wgbh/pages/frontline/growing-up-trans/.
Pablo,
First of all, thanks for replying to my blog. I truly appreciate all the information and resources you provided pertinent to my research. I had no idea such an Alliance even existed. I believe the conference will prove to be a valuable experience for me.
Probably the ongoing considerations we have to make as DMIN students as we study and engage the various perspectives in the reading material for the course are: Is the research in harmony with the revealed truth of God? Does the research stand up to biblical scrutiny? Does its application enhance or compromise my Christian witness? Does the research offer anything beneficial for Christian ministry? Of course in the final analysis, the Word of God will prevail and govern all truth.
Claire,
Thank you for your comments. I like the list of questions that you mentioned. They indeed are a good parameter for evaluating different perspectives that we may discover in our reading.
I do encourage you to check out CAFO. Our church spent about 2 years researching initiatives that help the orphan cause. I attended their conference in two different years, and the experience of attending CAFO has been one of the most spiritually-edifying experiences I’ve had. You will be surrounded by people from many nations around the world that share the same heart for the orphan and you will hear from the experience of key people. I strongly recommend it.
I smiled when I saw your visual ethnography at the top of your blog.
Thank you for the theological critique of what Valentine wrote. We know our primary source of identity IS Christ. Once again – pulling “Who Needs Theology?” backwards to this week – Professor Valentine is one answer to that question. This confirms to me that theology really is the foundation for solid sociology and anthropology.
You also mentioned the church as being that geographical space of acceptance. That’s the ideal, but we know reality falls far short. As a leader, how to we move the church toward the ideal of truly being a place of acceptance?
With your unique perspective on “place,” being a third-culture person, do you think it’s possible that your third place of living will ever “feel like” your primary geography?
Marc,
You recognized the picture! HK! Yes!
I like how you put it, “theology is really the foundation for solid sociology and anthropology.” That phrase captures well what I meant in my post.
As you also pointed out, the pastoral work on leading a church is a challenging one, because the church will always fall short of God’s ideals—that it’s, at least until we are glorified. But until then, the pastoral task remains the same. The Apostle Paul said to Timothy: “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching.” So for me this means that I must continue to create awareness through teaching God’s word, and confronting and correcting with patience until the Lord comes. This process may not guarantee perfection, but it does lead to maturity.
Finally, I believe that a third-culture person might be able to find a ‘primary’ geography to call home. When my parents retired from being missionaries in Mexico, they said that they wanted to retire and be buried in Mexico. That place has become their primary geography. In my case, I feel more at home in the US, as I have lived here the longest than in any other country. Yet, this place may be my primary geography, but not my only geography. And that is the unavoidable reality of a third-culture person.
Pablo:
We are in agreement on the book and the possible affect of the book. In light of Valentine’s information and your own ethnicity, do you see any pattern in your own life or your journey?
In regards to Ethnos, how does Valentine’s information bear out in your circumstance?
Phil
Phil, thank you for your interest about my post. Answering your question about my ethnicity is a little tricky. My great grandparents came from Spain, and my father was second-generation Spaniard in Chile. So, I’m technically Hispanic. Just like the US, Chile was settled by European immigrants from countries like Spain, England, France, Italy and Germany. Many of them became mixed across ethnicities. In that sense, my Hispanic ethnicity differs from many Hispanics that come from Mexico or Central America, where they have a stronger ethnic mix with Aztec or Mayan blood. I take time to explain this about my ethnicity, because even though I am Hispanic, my experience as an immigrant in the US is not the typical of other Hispanics. So, when some Americans hear my accent, they have a hard time placing me in a category. Throughout the years, people have asked me if I am Italian, Polish, Jewish, or Arab. A Palestinian lady even asked me if I was from Bethlehem! My experience as a Hispanic immigrant also differs from many other Hispanics because I am not married to a Hispanic, so my family is truly a multicultural experience in itself, with three nationalities and three languages. However, after living in this country for over two decades and becoming an American citizen myself, I have interacted with enough Mexican immigrants as to learn about their common experiences. The dominant stereotypes are that Hispanics are illegal and that everything south of the border is Mexico (therefore many assume that all Hispanics are Mexican, and eat Mexican food). Also, many people think that Hispanics are poor or uneducated and that their countries are also poor. They do not imagine german towns, italian food, or french bakery as being part of Latin America. They do not conceive modern cities as part of the landscape, and do not realize that the richest man on earth is a Mexican businessman. So, Valentine’s points about stereotypes and prejudices in society are accurate. And this is not a unique phenomenon to Americans, but it is part of the human nature. After all, Jesus himself experienced it, when people wondered if something good could really come out from Nazareth.
In regards to Ethnos, Valentine’s book highlights the point that community is not necessarily found in cultural assimilation where homogeneity is the goal, but in celebrating cultural diversity. Altogether with other theologians and Pastors, I believe that the church was meant to be that place where diversity is celebrated. The church in Jerusalem did not get it initially, until Antioch appeared in the picture. When people could no longer identify them under one ethnic group, they started calling these followers of Jesus “Christians.” Some authors have pointed out that Sunday morning is the most segregated time of the week; Harry Li and Mark Deymaz have asked “if the kingdom of heaven is not segregated, why on earth is the church?” As I pointed out in my blog, reading Valentine’s book inspired me to pursue this multiethnic ministry with even more determination. So far, I’m excited about what I am finding in my research for this semester. I’ve discovered a national movement of churches that are intentionally seeking to grow multiethnic churches across the nation. I’m excited to be part of a movement I did not even know existed!
Pablo,
Great observation!
You stated, “Our social identities—gender, race, class, and sexuality—are influenced by our spaces, and our spaces are influenced by our social identities.” Class is a main factor in societal interaction. This can encapsulate education, monetary status, position and affiliation. Class is very interpretive to the region and interest of the individual and group.
My family loves watching HGTV. It’s always exciting to watch people travel the world, trek around the globe and catch a glimpse at life outside of our four walls. However, if you watch realty shows, you’ll find that class and status differ by state and area. How does this affect discrimination? One might be elevated to the status of millionaire in one area of the country and demoted to the position of impoverish in another. Is class discrimination universal or is it specific to the area?
Colleen,
You asked, “Is class discrimination universal or is it specific to the area?” I can only speak based on limited observations in over a dozen countries I’ve visited, and in no way I am an expert in the topic. Yet, as I reflect on your question, I believe that class discrimination is a human problem that manifests itself in different intensities in different cultures. James confronted this tendency in the early church, and Jesus himself pointed it out as he observed it among the Pharisees. Yet, even if it is a heart issue, I believe it manifests differently in different cultures. For instance, in the Indian cast system, class discrimination is very strong due to their religious worldview. When I visited Chile after two decades I noticed that class divisions were stronger than in the US. You can even tell the social class of the person by their accent, and normally people from different social classes do not mix much. In contrast, there seems to be much more mobility across social classes in the US which affects the way in which class discrimination is manifested. So as I think of the phenomenon of class discrimination I can see that it is a universal problem because it is a heart problem; yet the intensity in which it manifests itself is based on the predominant worldview of the culture.
Hi Pablo. You write, “As a pastor, I have the desire to nurture Ethnos Bible Church to be a multilingual, trans-cultural, and multi-generational community where we love God and serve Him with devotion.” And then you follow it up with, “Doing so may require me to learn…” Yes! and Yes! I love your heart man. I really enjoyed our conversations in HK and your passion as a pastor with a great vision really seeped out into our talks. I like your stance of willingness to learn, even from books you may not agree with 100%. For me, that is why we are in this program together, to learn. I’m looking forward to sharing learnings with you.
Aaron, thank you for your encouraging words! I got into the DMin program because I had questions that need answers. So I’m trying to absorb as much as I can from every source. I pray the Lord will give me wisdom in the process! I also enjoyed meeting you in HK. I enjoy your humble spirit and look forward to learning together in the years ahead!