I was recently imagining a conversation with my grandmother on the topics we have been discussing in our DLGP cohort: wicked problems, the good kill, colonialism. What would Grandma have to contribute?<\/p>\n
Born in 1910, my grandma saw a lot of change in her ninety-six years. I lived with her for my first two years of seminary in Pasadena, California. Grandma was always reading and watching the news and able to discuss historical issues and current events. As she got older and lost her eyesight, she said repeatedly, \u201cI don\u2019t know why God keeps me here. The only thing I can do these days is pray.\u201d I learned so much from her. Though her eyes no longer gave her clear sight, her mind, heart, and spirit gave her clear vision.<\/p>\n
One thing I noticed is that my grandma would not offer her wisdom unsolicited. I had to ask her about her stories. She was humble and rich with life learnings. She didn\u2019t enter into someone\u2019s space uninvited but was respectful and nurtured relationships that offered growth for everyone, including herself.<\/p>\n
In thinking of my grandma, I realized that her approach to teaching and learning provided an insight for which I\u2019d been searching this week as I processed our reading of Nigel Biggar\u2019s book, Colonialism: A Moral Reckoning<\/em>.<\/p>\n Biggar\u2019s Defense<\/strong><\/p>\n Biggar, Regius Professor Emeritus of Moral and Pastoral Theology at Oxford University, writes in response to anti-colonialists who he believes are overly critical of British colonialism.[1]<\/a> He presents colonialism in what he deems fairer terms, a mixed bag of positive, negative, helpful, and harmful acts carried out by people of mixed motivations and intentions. He points out that people from a variety of cultures throughout the world and throughout time have been colonizing other regions and peoples. Biggar defends against what he sees as unfair and misrepresented criticism of British expansion. He writes, \u201cWhat is at stake is not merely the pedantic truth about yesterday, but the self-perception and self-confidence of the British today, and the way they conduct themselves in the world tomorrow. What is also at stake, therefore, is the very integrity of the United Kingdom and the security of the West. That is why I have written this book.\u201d[2]<\/a><\/p>\n Controversial Response<\/strong><\/p>\n Biggar\u2019s book has sparked controversial responses. His original publisher, Bloomsbury, upon reading his manuscript decided against publishing it and canceled his contract. HarperCollins published it two years later.[3]<\/a> Reviewers also have differing views on the book. Says one reviewer, Biggar \u201cis not wrong to insist that empire rested on more than force. But in seeking to restore pride in empire he seems to want to drag history backwards\u2026and deny that a critical reappraisal of our imperial past\u2026is both necessary and overdue.\u201d[4]<\/a> Another reviewer notes, \u201cBiggar never tries to whitewash the story of colonialism, but he always explains the situation fairly and never avoids making politically incorrect points simply because they are unfashionable.\u201d[5]<\/a><\/p>\n Personal Thoughts<\/strong><\/p>\n I had mixed reactions to Colonialism, <\/em>as well. His defensive tone was a bit off-putting, but at the same time I appreciated his historical thoroughness and emphasis on the mixed intentions and outcomes of colonial presence in various territories. I also respected the way he recognized and condemned the horrific acts completed under colonial rule.<\/p>\n Biggar set out to write a fairer account of colonialism and many readers believe he has been successful in this endeavor. I wonder, though, can a fair representation of colonialism be possible when atrocities have taken place under that colonial rule? Even if some of the colonists have been well-intended and operated with genuine care toward the original peoples in a land, is it okay to highlight the good, when the bad was so hurtful? Were the after affects more harmful than we have known, as cultures were disrupted and shaped into unnatural living routines and people left to heal themselves without a reasonable map? The task seems nearly impossible. Perhaps we are currently seeing this played out in Haiti.[6]<\/a> Do not the atrocities far outweigh any positive contributions to a people group? It\u2019s hard to see the positives when the negatives have been so damaging. And so, I wonder, is writing a \u201cfair\u201d response to the anti-colonialists adequate? Is \u201cfair\u201d the approach we need at the moment?<\/p>\n Going Beyond \u201cFair\u201d<\/strong><\/p>\n It does seem that some people are focused narrowly on criticizing the establishment and refuse to see anything positive in the colonial \u201cbully.\u201d In my opinion, though their approach is not respectful or completely based on fact, there is some truth in what they are saying. To date, we have not figured out how to healthily acknowledge that truth and as societies, heal from the harms committed and received. It helps to have Biggar\u2019s historical, factual account laid out for us, bringing to light parts of the colonial story that haven\u2019t recently been heard. It doesn\u2019t seem to be enough, though. We need further steps, beyond \u201cfair,\u201d beyond debate: perhaps steps reflecting a willingness to lay down our lives, systems, and familiar routines; and steps developing new language and new paradigms that avoid words and perspectives heavily laden with emotion and varied meanings.<\/p>\n Arriving Uninvited<\/strong><\/p>\n In addition, I wonder if it could be helpful to focus a discussion on the ramifications of one people group going to another people group uninvited. At worst, we have seen that colonialists ventured to other territories with conquering motives. At best, they went with motives of adventure and a spirit of sharing their gifts and talents. But, isn\u2019t it a problem when people arrive uninvited to \u201cshare\u201d their \u201cwisdom,\u201d no matter their motives? The resulting problems seem numerous, complicated, deeply rooted, and deeply harmful.<\/p>\n Conclusion<\/strong><\/p>\n I am finding some insight once again in my grandma\u2019s wisdom. She didn\u2019t enter into someone\u2019s space uninvited but was respectful and nurtured relationships that offered growth for everyone, including herself. There is much to be said for respecting each other\u2019s humanity and space, receiving and extending invitation, and focusing on mutual growth and appreciation.<\/p>\n Thinking of my grandma tonight and thankful for the lessons she taught me, purposefully and inadvertently. I continue to benefit from her wisdom and vision. Humans are capable of both harmful and life-giving acts, but we can, with much thought, creativity, and care, hold each other to ethical boundaries, making small progress, one generation at a time.<\/p>\n <\/p>\n <\/p>\n <\/p>\n <\/p>\n [1]<\/a> Nigel Biggar, Colonialism: A Moral Reckoning <\/em>(London, Great Britain: William Collins, 2023), 2.<\/p>\n [2]<\/a> \u00a0Biggar, 7.<\/p>\n [3]<\/a> Andrew Roberts, “The Upside Of Empire.” National Review<\/em>, vol. 75, no. 14, 31 July 2023, pp. 43+. Gale Academic OneFile<\/em>, link.gale.com\/apps\/doc\/A757633112\/AONE?u=newb64238&sid=bookmark-AONE&xid=e48637c5, Accessed 14 Mar. 2024.<\/p>\n [4]<\/a> David Arnold, \u201cIn Defence of Empire: A Moral Philosopher Weighs into the Debate,\u201d TLS, the Times Literary Supplement<\/em> 2023: 11.<\/p>\n