Unleashing The Power Of Images
Images are a powerful thing. The picture of a child lying lifeless on a beach can move nations to respond with urgency to a refugee crisis otherwise ignored. Videos of police mistreating a citizen can now go viral on the web, forcing cities to implement systems of accountability otherwise unaddressed. Photographs of the forgotten villagers in remote mountains can inspire entire congregations to give generously and make a difference in places otherwise forsaken.
Because images are so powerful and abundant, and because they are so easy to capture and disseminate with today’s technology, the book “Doing Visual Ethnography” suggests governing principles that can shape the way a person exercises this power behind the lenses and beyond. With a very academic tone, Sarah Pink proposes that ethnography, which is the art of representing the life and context of others through images, must be done in a reflexive and collaborative manner. This is accomplished by recognizing the subjective nature of the field, by being perceptive about the relationship between the photographer and the persons photographed, by recognizing the interconnection across disciplines that benefit from images, and by discerning the ethical boundaries that inform how these images may be used.
My experience with this book is captured by the words of Mortimer Adler, who said, “You will not improve as a reader if all you read are books that are within your capacity. You must tackle books that are beyond you, as we have said, books that are over your head. Only books of that sort will make you stretch your mind.”[1] Reading “Doing Visual Ethnography” felt like my mind was being stretched indeed.
To start with, I had never heard the word “ethnography” before, and the fact that this word was part of the title made me start the book with a cloud over my head. Unfortunately, the author did not define what she meant by visual ethnography until pages 34 and 39 while surrounded by highly technical and post-modern language, which presented a challenge for a modern educated theologian like myself. Yet, despite the challenges of topic and tone, I slowly started understanding concepts that connected with a passion of mine: photography. So I can honestly say that my experience with the book was a journey from confusion to relevance.
Some of the relevant concepts that hit home are related to different dimensions of my experience with photography. First, it is important to realize that in some contexts, when people see me with a camera taking pictures of their lives, I can use that opportunity to create relationships with the subjects of my pictures. This principle is highly significant in my context of pastoral ministry and missions, whether I am ministering to the refugee community in Dallas through soccer tournaments or if I am in Africa visiting remote villages with local pastors. In both cases the same principle remains. Many people want their pictures taken, they want to see the pictures, and they like to hold the camera and take a picture themselves. That interest can indeed be approached as an opportunity to establish contacts that may eventually lead to open doors for the gospel.
Another principle that connected with my experience was that images are powerful because of their subjective nature. They can connect with the audience in so many different ways and move them in different directions because images are interpreted through the lenses of the viewer’s own experiences. On the one hand, images can produce good outcomes, like moving people to be generous and get involved. This phenomenon was the unexpected outcome experienced in some Latin American churches when they saw my photographs of the pastors and villages of Liberia. At that time, I was unaware of the power of images—I was just taking pictures. On the other hand, images can have a negative effect if the dissemination of them is not carefully discerned. For instance, I remember that one person was offended when I showed the images of Liberia because it included children in a village swimming freely in the river wile wearing no swimming suits. Interestingly, the same image that for many was ‘cute,’ was offensive for another viewer. So, I must remember that images indeed have the power to touch emotions, so I must be careful in how I use them.
A final insightful principle was the consideration of ethical boundaries in the use of images.[2] Among people who use photography or video to raise ministry funds, there is a tendency to misrepresent people or even themselves. I will never forget the time in which I was talking to a Christian man in Ecuador who complained about missionaries who were more like tourists in his eyes. They would show up for events, take pictures, and use those pictures to portray themselves as key players in the ministry, while in reality they were only spectators. Then, they would use those pictures in their missionary letters to raise funds. Sometimes this misrepresentation may not necessarily be shaped by monetary interest; it may simply be shaped by a paternalistic worldview, in which people present themselves as heroes rescuing the helpless. So, as a photographer, I must remember that when I portray others through images, my words should not lack veracity. After all, they are not just images, but real people who deserve my respect.
Images are indeed a powerful thing. And If I understand the subjective nature of ethnography and exercise this art with a reflexive mind, I may be able to unleash its potential for the benefit of God’s Kingdom. So as I said, my journey with this book was one from confusion to relevance.
[1] Adler, Mortimer Jerome, and Charles Lincoln Doren. How to Read a Book. Revised and Updated ed. (New York: Simon and Schuster, 1972), 330.
[2] A fascinating story that portrays the ethical dimensions of professional photographers is told in the podcast from Radio Lab entitled “Sights Unseen.” If interested, check the link http://www.radiolab.org/story/sight-unseen/
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.10 responses to “Unleashing The Power Of Images”
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Thanks Pablo,
your post took me on the journey with you as I viewed all the images, I could feel the steering of the compassion of Jesus flowing through me .It was amazing how the images begin to cause a rushing around in my head. Thinking of my own experience, and how it is impacting the lives of others. I agree with you about the power of images, that is why our imagination is so important when mix with our faith; because imagination is a faith builder. Whatever we attempt to accomplish, we must allow it to be written on canvas of our imagination. God instructed Abraham in imagination excises, by telling him to look up at the stars and then down at sand which were too enormous to count to enhance faith in God’s promise, “Father of many nations.
Pink, “Doing Visual Ethnography”, is an excellent choice of a book for us at this time, because in doing ministry, we must see the big picture. Thanks for an excellent blog.
Rose, thank you for your encouraging words! I love the way you pointed out how God used images to impact Abraham’s faith. Thanks!
I too had the issue with finding what the definition of the term ethnography was in the book. I found it on page 22 and then on the pages that you listed. But I concur with you that the definition was not crystal clear. What I did take away from the vague definitions was a reflection back to our last book, is this author clear and concise? I wonder how often I am not clear and concise on the most basic things, like this simple definition. We are tracking on the same level on this subject. I to had revelation the further that I delved into the book.
Thanks for your post and yes this will effect our ability to minister to others.
Kevin
Kevin, thank you for your insights. I’m glad to know that I was not the only one struggling to find the definition! I had some educated guesses based on word formation, but I really needed to understand what Sarah Pink meant. It was a relief when I finally found pages 34 and 39. It would have been better if I noticed page 22! As you pointed out, it is indeed a personal lesson to provide clarity when I teach or preach. Often we Christians are so familiar with our terminology that we forget that the audience may not be familiar with it. This is common when teaching Bible to new believers. Thank you for your comments!
Defining ethnography, and other terms, put me into Google for a while finding definitions. It took a while.
Marc, thankfully we have google! I still remember the day I walked into a huge library with my older brother who was teaching me how to do research at age 13. We had to find the topic listed in cards that were alphabetically organized in little wooden boxes with metal plates. Then look at the code, locate it in the library, find the right shelf, and then find the topic we were researching. Can you imagine how long it would have taken then to research ‘ethnography’? Of course, this time it would have been more practical to pick up a dictionary and find the definition. Yet, when reading books like this one, rather than being concerned about the meaning of the word I was trying to discern what the author meant by the use of the term. So, this time it was a little challenging, as mentioned in my blog. I would also love to share with you about my experience in Liberia. When did you go there?
Pablo,
Thanks for your very articulate post on the benefits and power of ethnography in all aspects of life. It is wonderful when images work in a powerful and dynamic way to stir people to action and intervention in the crises of others. When I pondered over the various scenarios that you brought to light, I couldn’t help thinking about those critical moments in the history of various people groups when the world population did little or nothing—like the various holocausts that have occurred in Europe and Africa and other catastrophic situations that have circled the globe throughout history. Then it occurred to me that it was most likely because the general populace had no visualization of theses crises. There were no photographic or digital images in real time that portrayed these realities. There might have been knowledge of certain events but without images outsiders were not able to capture the severity of them. At least to the extent they were motivated to take action. The strategic use of images can be quite a driving force.
What a blessing that the camera becomes a witnessing tool in your hands! However, I would caution you to be sensitive to religious and cultural traditions when photographing people you do not know. People everywhere do not want their pictures taken. Some people are suspicious of cameras in general; others see it as an evil eye.
Claire,
Thank you for your kind comments. I agree with you that we have to be careful when using cameras in contexts where they are not welcomed. I remember that one time in Ecuador people wanted to charge me in order to take their picture. In Paraguay they wanted to go an put make up on and perfume (yes; perfume) before I could take the picture. In Liberia, we got stopped by the police because it was illegal to take pictures of the police. The first two experiences were kind of funny, but the third one was scary. So, you are right, a camera means different things in different places, so it is helpful to always be discerning of our context. Thank you for your advice!
Wow! Pablo, excellent job conveying your thoughts through visual ethnography! You made a good point, in discussing the power that all of us have to convey ethnographic stories.
Injustice is now taking on a voice – and the voice is one held by the masses. No longer, do we have to vie for media attention or propose our stance for governmental review. We have a voice – and the ability to capture and caption the images that surround us. Ethnography causes us to grapple with our own ethical viewpoint and consider the ethical condition of those around us.
I remember, when Facebook started advertisements that were targeted to its audience. They would figure out the analytics of each profile and spam our pages with brands of clothing, organizations and business classes that reached us specifically. It was an annoyance at first; however, it has become one of the greatest tools within this generation. Ethnographic stories are released daily – attached with a hashtag and a short blurb. One post has the power to impact thousands and the majority of stories started with average men and women capturing life from behind an iPhone. Pink suggests that ethnography should include photos that conjure up a response from the participant. “Showing photographs to their subjects can provide feedback on the images and their content while also forging connections with members of the community” (Pink, 78).
Our newsfeed plasters pictures before us daily – trying to conjure up an empathic response from viewers. Some react with empathy and others hide away in apathy – but they still are faced with a choice to respond. I’m grateful that we are living amongst a generation that is responding and presenting realty from the perspective of an ethnographer.
Pablo – powerful pictures in your blog.
Thank you for the insights about how photographs affect different people in different ways.
I’d love to compare notes about being in Liberia.