Weekly Web Roundup (1/28/17)

Photo Credit: avidaebella

Here is a collection of items from around the web that caught my attention this past week:

Tired in the Tension: My Reflections on Today’s March (Yo Soy Kristy)

"I live in two very different worlds. I live in a world where friends who follow Jesus saw their march today as a living out of gospel values in both word and deed, even if they disagreed with parts of the platform as Christian women and men. I also live in a world where, to other friends, it was unfathomable that any true follower of Jesus would march next to anyone who thought killing babies was okay. To them, it was a politically liberal march with a liberal agenda. It was a bunch of angry women wearing pink hats yelling about vaginas. That’s it."

The Lonely Path of Racial Reconciliation for Minorities by Jarvis Williams (RAAN)

In this article, Dr. Williams highlights some of the very real challenges that ethnic minority Christians face when seeking to reach across racial and cultural lines.

3 Ways Some Churches Grow Without Getting Bigger by Karl Vaters (Christianity Today)

"In many developing nations, large churches don’t fit the culture or meet the needs of the people. So, instead of getting bigger, church growth means planting new congregations in nearby neighborhoods or villages. In fact, in the places where the church is growing as percentage of the population, it is far more likely to be happening by the multiplication of smaller congregations than by the building of larger ones. Growth by multiplication is the way it’s done for many within the house church movement, too. If the gathering gets large, they split off to new houses. This type of growth is not limited to developing nations and house churches. If your church hasn’t been seeing the kind of "butts-in-the-seats" growth you’ve expected, this may be a new way for you to look at growth."

Set of 30 Bible Stories about Honor & Shame (HonorShame)

For those of us that have grown up in the Western World, we can tend to look at our faith and relationship with God through more of a "guilt/innocence" mindset. For many that come from a more Eastern cultural background, though, an "honor/shame" framework might be more dominant. Here is a list of a number Bible stories that can be viewed through the honor/shame lens.

Reflecting on T4G’s “The Future of the Asian American Church by Andrew Ong (Reformed Margins)

"I understand that the specific question, “Are ethnic churches legitimate and biblically faithful in multiethnic contexts?” was not posed. However, wasn’t that what most of us were hoping to hear discussed? I felt like that question was skirted. Yes, Dr. Jue helpfully laid out why the Asian American church has value and what it could do for the sake of mission. However, all these things could easily applied to Asian American Christians individuals. Why do we specifically need Chinese and/or Korean churches? Ecclesiology was sorely lacking from the discussion. What does it mean for “the church” to be multiethnic? Are we talking about local churches, the universal church, or somehow both? And if both, how should that shape our discussions concerning multi-ethnicity and the church?"

How the Nazis Took Control of Germany by Peter Hayes (The Daily Beast)

"The key to understanding the transformation of Germans’ behavior is straightforward: power magnifies the ideas of those who hold it. Power enabled the Nazi regime to unleash the haters, to intimidate the squeamish, and to change the moral valence of prejudice from something frowned upon to something glorified as patriotic. Once that happened, individual self-interest took care of the rest. Above all, power enabled the propagandists for Nazism to divide the world relentlessly into Us vs. Them and to shut down more nuanced perspectives. To Germans, the world became a perpetual struggle between poor, virtuous, and victimized Us, and malevolent, conspiratorial, and implacable Them. In such an unforgiving environment, all means of self-defense were justified, including preemptively striking Them—taking their rights away, concentrating them in camps and ghettos, wiping them out—before they supposedly had a chance to do their worst."

Understanding Marginalization Of Sub-Dominant Cultures

Photo Credit:
United Nations Photo

"Dominant cultures" and "sub-dominate cultures" might be terms that are foreign concepts to many of us. I often find it helpful to define terms, which I'll attempt to do here, so that we're on the same page with one another as we grow in cultural understanding together.

In its simplest sense, a dominant culture is a culture within a nation or geographic area that determines what is "normal." To put it another way, members of a dominant culture are those who most often get to experience their values, beliefs, customs, and way of life as that which is considered the norm.

Within the United States, it is those of us that have a European American heritage that would be considered the dominant culture. Additionally, because those of us of European descent are more than half of the U.S. population, we can also be considered the majority culture.

On the flip side, a sub-dominant culture are those where the values, beliefs, customs and way of life of its members are not considered the norm. Examples within the U.S. could be Muslims of Middle Eastern heritage, Americans of Chinese descent or Mexican Americans. Within the U.S., we might also refer to those that identify within these groups (as well as many other sub-dominant groups) as ethnic minorities.

However, dominant/majority and sub-dominant/minority are not necessarily interchangeable terms. For example, Afrikaners within apartheid-era South Africa (and in many ways, still today) were most certainly of the dominant culture since they held positions of governmental authority, owned the bulk of land and established cultural norms. However, they would not be considered the ethnic majority since less than one out of every ten South Africans identify as an Afrikaner.

It is probably helpful to consider dominance/sub-dominance as related to power and ethnic majority/ethnic minority as related to numbers of a population. Although sub-dominant and ethnic minority groups often are the same groups within a society, it is possible for an ethnic minority group (e.g. Afrikaners in South Africa) to be the dominant group.

Understanding these nuances can be helpful for us in recognizing the ways that sub-dominate and ethnic minority cultures can be marginalized within a society. In Suffering & the Sovereignty of God, Dr. Carl Ellis offers the following insights as to how marginalization can take place and the role that Christians can play in addressing it:

"Marginalization happens when that which is valid is regarded as invalid merely because it differs from the prevailing standards of creature-ism [i.e. judging the Creator by the standard of the creature]. Thus, people who fit this description are relegated to a position of insignificance, devalued importance, minor influence, or diminished power. How does marginalization affect human interaction? 

Every society has a dominant culture and at least one sub-dominant culture. Each of these has a corresponding cultural agenda and intra-cultural consciousness. Those in the dominant culture tend not to realize they have a culture, and those in the sub-dominant culture know very well that everybody has a culture. 

All in the sub-dominant culture are exposed to the dominant cultural agenda. But few in the dominant culture are even aware that there is a sub-dominant cultural agenda. Therefore, to those in the dominant culture, the concerns of the sub-dominant culture tend to be marginalized. We can define these dominant and sub-dominant cultures in terms of race, generation, gender, geography, language, etc.  

This begs the question: who is going to show the world how to deal with these kind of power differential dynamics? It must be the body of Christ. There are four dimensions of marginalization:   

1) Relational (face-to-face) marginalization, 

2) Systemic marginalization - which is marginalization by way of time-honored conventions and protocols, 

3) Marginalization by design - which is intentional marginalization resulting from subjugation [e.g. the African slave trade], 

4) Marginalization by default - which is marginalization resulting from a lack of either real or perceived power... 

One thing that exacerbates ethnic-based suffering in the world today is the lack of a full understanding of marginalization. For example, we tend to think of only one manifestation - relational by design. We don't think much about the other three dimensions. If we in the church are going to have something prophetic to say to the issue of ethnic-based suffering, we must deal with [all four dimensions of suffering].  

Every sub-dominant group has a distinct paradigm for marginalization. For example, the African American experience has largely been a struggle against racism and its effects - an application of creature-ism. Therefore, racism is regarded as the paradigm for all marginalization. We may know that marginalization does not ultimately require a racist motive. However, from an African American perspective, marginalization is assumed to have a racist motive. 

Anglo-Americans without this paradigm tend to view African American protest against marginalization as "playing the race card." African Americans, on the other hand, may view Anglo Americans' protest as being in denial. When this happens we will speak past each other, because we do not understand that marginalization is the foundation of ethnic-based suffering. The theology of the Christian community has been weak in that area. If we are going to be a prophetic voice against marginalization, we will need to address it with some serious theology."

My hope in gainer a better understanding of these concepts is that we will grow together in our ability to address injustice in the world so that a greater number of people will come to know our Creator, the God of justice, truth and grace.

(HT: To my friend Chris Pratt for the heads up on Dr. Ellis's thoughts on this matter)

Widening Gap in U.S. Between Older Whites & Younger Minorities

Photo Credit: Pedro Ribeiro Simões

From Don Lee of the Tribune Washington Bureau:

"As the U.S. population ages and becomes more ethnically diverse, the country is seeing a widening demographic gap between older whites and young minorities — a shift with significant social and economic implications. 

Non-Latino white Americans made up almost 79 percent of the country’s population of people more than 65 years old, as of last July, but the white share of residents under age 15 slipped further, to 51.8 percent, according to an analysis of new Census Bureau data released Thursday. 

By comparison, Latinos accounted for 7.5 percent of people in the U.S. over 65, but almost 25 percent of those under 15. The large population gains of Latino and other minority youths mean nonwhites not only will have more voting clout in the years ahead, but will also constitute the labor force of tomorrow. 

Yet this racial generational gap, particularly large in California and the Southwest, also points up the potential challenges as the U.S. relies on younger minorities to pick up the slack of an aging nation, including supporting social programs for a mostly white senior population. 

“What we are seeing here is just the tip of the iceberg as white baby-boomers continue to retire, and whites make up ever-smaller shares of the childbearing population,” said William Frey, a Brookings Institution demographer who analyzed the annual census data on population by age and race. 

“It suggests that even greater priority should be given to providing these young minorities education opportunities and other resources to be successful as members of the labor force,” he said. 

The new census release shows how economics can drive population and migration trends. The nation’s foreign-born population grew by 843,145 people from July 2012 to last July, down about 5 percent from the previous 12-month period. The drop came mostly from Latinos, whose immigrant population growth has been overtaken by Asians. Part of the decline in the foreign-born Latino growth reflects demographic and economic changes in Mexico, said scholar Raul Hinojosa-Ojeda."

To read more on this story please click here.

When the Majority Becomes the Minority

A couple of weeks ago I wrote about the changing demographics within America and the increasing ethnic and cultural diversity that is taking place as a result. For those of us that are part of the majority culture, we need to realize that the frequency of situations where we are the only white person in the room will increase.

Many might not experience this much now and, for some, it may take decades. But it is happening. I was recently sent a report from a white, American missionary that spent some time at a conference for Asian American students. Here was what he experienced:

"One of the things I became keenly aware of this past weekend is that I was one of a few white people in the midst of the Asian-American crowd. I could “feel” that something was different. While I have experienced the same sort of scenario when I have gone to Asian countries, this was totally different. In a foreign country you expect it. At home you do not expect to be a minority (at least I don’t) so it really played with my mind bit.

Even though I was surrounded by brothers and sisters in Christ, I still felt like an outsider, like I don’t fit. I found myself often standing in meetings while people were mingling, or in the lobby and no one initiated with me, even though my clearly displayed name tag signified that I was part of the conference.

Now, as an adult I knew what was going on. I was indeed NOT part of the crowd, not an “insider.” While I did experience feeling a bit lonely, and uncared for, I processed it like an adult and realized it was nothing personal. They were not trying to ignore or marginalize me, . . . I really was the outsider wanting to be a part. So it often took initiating on my part to actually connect with people.

This was very eye opening as it helped me experience what others who are minorities feel when the situation is reversed and they are the outsider, the minority in the group. I understood how people could feel like others just don’t care. I knew they did care at the conference, but a less mature person…might not process things the same way and walk away feeling hurt.

I believe my experience will help me be more aware of the new person, the visitor, or the minority student who steps in to our midst and to go out of my way to connect with them and help them to feel welcomed and wanted.

It was a great learning experience for me!"

One of the best things that those of us in the majority culture can experience is to spend some time immersed in another culture -- even right within our home country. Since I spend much of my time within African American environments (and have for close to a dozen years), I am fairly used to it and feel pretty comfortable in that setting. But I've also been in places where I'm the only person in a crowd of Hispanics or Asians. Although I enjoy the people, I am not as "at home" in those settings. My Spanish is limited and I feel like an outsider when others are communicating in a way that I can only gather bits and pieces of what they are saying. I've been in Asian restaurants where I'm not sure about the appropriate way to eat the food and I become particularly self-conscious about whether I'm doing things the right way.

Even though most of these situations can be unsettling, they are usually temporary and I can get back to my comfort zone within an hour or two. But try being in that situation for several days, months or years. Those experiences change you at your core. You can longer dismiss those from "minority" culture as being overly sensitive or easily offended. Once you know what it's like to be the only person that looks like you in the room, your appreciation for the experience of others grows tremendously.