Why Can’t We Be Friends?
Introduction
“Why Can’t We Be Friends”, the funk/reggae song of the early 1970’s asks a question that begs to challenge the notion of social geographies. The song was played in space in 1975 when Soviet Cosmonauts and United States Astronauts were completing a joint space mission. Whether it is Russia to the US or male to female or black to white; there seems to be a contextualization of people. Social Geographies, Space and Society by Gill Valentine is an interesting dialogue in the human ability to cluster or live in geographical frameworks.
Summary
Valentine presents a theory that humans congregate within eight special scales (body, home, community, institutions, the street, the city, rural, and nation) that are predicted and imposed by the culture. One example given is the role of females in the home or workplace are seemingly constructs from structural designs of a home to their monthly period and ability to be pregnant that restrain them from being equal to men. Valentine is not afraid to address gender modification, tattoos, body building for men and women, urination in public, surveillance, and nationalism.
Analysis
The analysis that is presented in Social Geographies is challenging to a Judeo-Christian ethic and worldview. To state that, “Social categories (such as class, gender, sexuality, and race) are no longer taken for granted as given or fixed but rather understood to be socially constructed” (Valentine, pg. 3), is diametrically opposed to original origin and God determination. This type of rhetoric is what devalues an eternal God and allows the construct of society to be “socially constructed”.
This challenges the fabric of creation by allowing culture and social construct to be the determinate versus God’s purpose and plan. Valentine’s view of gay/lesbian relationships, black versus white, and the role of male versus female seems to be tainted with an idealism that societal geographies are fixed. As Valentine states, “social differences were understood in terms of spatial separation…space was conceptualized as an objective physical surface with specific characteristics upon which social identities and categories were mapped out.” (Valentine, pg. 2-3) Valentine mentions Descartes dualistic concept of mind and body, with a slight mention of the soul, yet the thought of the soul of man seems to be remiss throughout the book.
The buzz word in churches today is community. If I were to buy in to Valentine’s thought process it would seem that community would be much different than the biblical community that we see in Scripture. In Acts and Revelation, we hear of nations, tribes, and various tongues that are engaged. The Pauline writings imply that there is no difference between male and female, Jew or Greek, and slave and free (Galatians 3:28). To think that the habitation of the local church and heaven will be social categorized is quite a leap of heresy in my mind. The heart of a healthy church is to be inclusive regardless of socially imposed distance.
On the other hand, Valentine outlines what he references as a “fully realized community”. (Valentine, pg. 111) A “fully realized community” would be one with historicity, identity, mutuality, plurality, autonomy, and integration. (Valentine, pgs. 111-112) Valentine fleshes out the research of Robert Parks, John Carter, and Trevor Jones in a manner that possibly community is achievable if there are shared values and concepts. Whether it is the rural countryside simpleton or the educated city dweller, there seems to be a compelling force to likeness in the face of extreme diversity. I am not opposed to the notion that we can lean to certain clans or groups. In the end there needs to be caution to allow chasms and divisions.
I beg to differ with much of the studies that are mentioned. There are valuable nuggets that can be gleaned on the nature of what draws us and what separates us. In the end I still want to break out in “Why Can’t We Be Friends?”, no matter the spatial or defined geographies that may divide us.
13 responses to “Why Can’t We Be Friends?”
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We can be friends!
I like the takeaway that you bring to the conversation about things not being fixed but being developed by social construct. That is what I believe we are living in today. The definition of marriage has just been globally modified. Not every country in the world has embraced what Ireland and the US have openly embraced, but there is pressure on them to adopt this new social construct.
How does the Biblical worldview insert into this book that is a really broad work. The paintbrush that the author paints with goes to the widest part of society and embraces all of them as normal and acceptable. The only thing left out in the institution section is the institution of the church. How do you handle that viewpoint? In Phoenix, how does this book apply? Can you see any of these things being trends or reality? Or is this theory?
Kevin
Kevin:
It doesn’t seem that the book has the “church” in mind, in fact the majority of the book has a negative view of the Judeo-Christian thought process. In my present setting there are some chilling analogies that are presented in regards to gender relations and the institution of marriage. Phoenix is growing with young, educated, and wealthy individuals.
Trends or reality? Yes to both. I am afraid that Valentine’s book is exposing a trend that has become a reality in our society.
Phil,
I loved your blog. During my reading I also experienced the feeling of being ‘diametrically opposed’ to Valentine’s worldview. At least, by understanding the humanistic worldview presented in the book I hope to be better prepared to interact with unbelievers in many of these topics. Thanks for your insights (I will now have to google the song you mentioned; it sounds like a fun song!).
Pablo:
It was a read that was upsetting on one hand but also knew that there was information being presented that had enough truth that I knew had to be concerned. Your remark on being prepared to understand “unbelievers” is an angle that I considered also. Possibly the truth of what I read was another reason that the book was upsetting.
Phil
Phil,
In Social Geographies, I see Gill Valentine as a geographer taking on the role of a secular, humanist reporter. She is narrating social conditions, ideals, relations, interactions, cultural perspectives, tensions and conflicts in spatial structures as they have been documented in scientific research. Her intent does not appear to portray the global culture as it should be from a moral point of view, but rather to report how certain social categories are actualized in real time and space. It appears that she is a humanist who views human initiatives influenced by culture as key factors to social outcomes in spatial realities. Nevertheless, we can still be friends!
Claire:
Agree on your observation. Valentine is presenting facts, but the presentation of her facts are tainted by her world view. The main reason to read the book is be prepared to address the people that ministry is primary to.
Phil
Phil,
I find myself torn. I really appreciate your clear call back to the true origins of our identity, etc. Truth. In the end this is where we must live.
But I was very interested in the notion of social geographies. I find at least part of her premise to be true: that social geographies DO have cultural expectations, as to protocols and expectations.
Marc:
Agree….there were moments of insight. Social geographies are realities that we cannot avoid.
Phil
Thanks for the post Phil. When I read the part of the book where she talks about women and their period I was reminded when I was in middle school and my youth leader told me that there would never be a female president of the U.S. I asked this conservative white male why and he said because women get something called a period and they can not simply cope with the leadership requirements when they get cramps. I did ask him about Margaret Thatcher, and he said she was an anomaly.
Anyway, I appreciate studies like Valentine’s, even given all your comments above, because they expose how people, including Christians, sometimes form cultural norms based on just really weird thinking. For example, that a woman can not lead because she has a cycle. That is just weird to me now.
Agree….Valentine was pretty tough on women. Even in regards to public indecency.
There were moments of truth that were insightful!
PS. I’m glad we are friends.
Phil we are friends, SO just gleaned on what will keep us friends, there are no geographies that may divide us.Thanks for your real observation of the book. It great being in the group with you, I appreciate your kindness. Thanks Rose
Phil, I too am your friend! Thank you for bringing up the Biblical community. Today during my message, I spoke about the founding of the community of believers in Phillipi. It is quite interesting. The founding of the Philippian church was a rich exporter name Lydia, a former demon possessed slave, and a suicidal blue collar soldier. Had Valentine been present, I feel she would have insisted on all of them staying in their cultural spaces and that change was quite impossible.
However, the Gospel so radically transforms people (at least it should) that they can live in harmony and strive towards loving one another. Paul never gave people a way out of sanctification and transformation. He constantly insisted on love, unity, holiness, and many other things. People can be transformed. I loved your thoughts on the Christian community.