Tag Archives: White privilege

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July 25, 2016

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Definitions, Practical Ministry

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Same Words but Different

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As I’ve followed numerous articles, interviews, speeches and conversations related to race relations in the United States over the past couple of weeks I’ve come to realise that we’re not all using words the same way. Our words sound the same, but the meanings and emphases differ. White society faces the temptation to adopt the role of guardians of the lexicon and deny the validity of new definitions arising from within minority cultures.

This blog exists to encourage and provide resources for multi-ethnic churches. One of the keys to speaking to a diverse congregation is using the right words. The less our congregations look like us, the more carefully we need to choose our words. This is true in regular preaching, but exponentially more so when addressing cultural flash points.

So here are some words related to race relations that I’ve come to realise have at least two meanings each. If you can think of additional examples please list them in the comment section below. I intentionally focus on Black – White relations as that’s been the focus of attention in recent weeks.

RACE
This may appear to be a simple term for all of us who’ve completed numerous forms that ask us our race: Black; White; Latino; Pacific Islander; etc. However, consider this definition from FreeDictionary.com,

“A group of people identified as distinct from other groups because of supposed physical or genetic traits shared by the group. Most biologists and anthropologists do not recognize race as a biologically valid classification, in part because there is more genetic variation within groups than between them.“

(While that’s hardly the most academic source, it’s a fair summary of many scholarly discussions.)

Although we think of racial differences in terms of physical features such as skin color, eye lid folds, or sometimes language, those physical differences are genetically insignificant. I have found that when we talk about different races, we most often refer to social and cultural differences rather than physical distinctions. If someone says, “Black (or White) people like this particular food or think a particular way” they are referencing a cultural value or taste, rather than a behaviour arising from a person’s skin colour or genetic makeup.

While this term isn’t disappearing any time soon, it’s valuable to remind ourselves of its limitations and foremost that all people belong to the human race. Our similarities far exceed our physical distinguishing features.

RACISM
Traditional (White) dictionaries define this word in relation to an individual’s sense of superiority over another because of race, or their hatred or prejudice toward others because of race. Racism occurs when one person treats another person badly due to their racial differences.

Many African-Americans include an additional word in their definition that makes a vital adjustment to the conversation. That word is “power”.  By this understanding of the term racism is a sense of superiority over a minority population with the power and authority to implement policies and systems that honor the superior and suppress and oppress the inferior.

According to this definition a Black person in the USA cannot be racist towards Whites, because almost no sphere of society exists in which Blacks possess power over Whites. Racism isn’t an attitude an individual possesses. Racism exists in systems, policies and institutions representing the majority (White) population who have the power and authority to implement and maintain those systems.

This “power” definition doesn’t mean that people of color bear no guilt in their relationships toward White America. There are plenty of vices that reflect racial hate, just not “racism”. These attitudes can be found in people of all colors: prejudice; hate; discrimination; bigotry; intolerance; and arrogance.

WHITE SUPREMACY
When most White Americans hear the term “White Supremacy” they’ll picture images of Ku Klux Klan hoods and neo-nazis. To label someone a white supremacist is a grievous insult. Because of this association when White America hears the term “White Supremacy” being directed toward them they naturally grow defensive and the conversation stalls.

I’ve increasingly noticed writers using this phrase in reference to social systems and structures where those with white skins enjoy advantages over other ethnic groups. Like “racism”, this shift in definitions applies the term less to individuals and more to collective organizations.

For Example: If I were to say, “The NFL demonstrates and facilitates White supremacy”, I’m not accusing the NFL of being run by members of the KKK. Rather, I’m highlighting a system where a disproportionate number of owners and coaches are White, particularly in comparison to the ratio of White:Black players.

Personally, I believe church leaders should only use this second definition with great caution. In all likelihood the vast majority of the audience will associate it with extremist groups and therefore find it inflammatory. However, we should expose our congregations to the technical meaning so they will be willing to pursue the speakers meaning and be less likely to respond negatively and impulsively when they hear the phrase.

PRIVILEGE
 White privilege is difficult to define and describe. A quick glance at Wikipedia reveals 8 definitions submitted by contributors. At its core, this term refers to the concept that within US society a person of white skin colour experiences inherent advantages over those with darker skin colours. These advantages will not necessarily be the consequence of intentional preference, but nonetheless they exist.

The primary rebuttal of this concept isn’t with the definition, but with the reality. Many white Americans point to their own struggles and challenges to succeed in life as evidence that they didn’t receive any benefits because of their skin colour.

Because this could be an extremely long discussion on its own, I’ll just give two examples I believe would commonly be described as white privilege.

  1. Dictionaries: This entire conversation relates in some way to the fact that English is a language of white people and the dictionaries have been maintained by representatives of white culture. “Proper English” is defined by White society. African-American word usage or Chinese-American terms may never make it into the mainstream dictionary and will be regarded as “lesser English”. In order for a minority to be regarded as educated they must speak like White Americans regardless of the degrees they’ve attained. Yet at the same time White English continues to evolve over time and “proper English” is continually redefined in a way that most people are oblivious to. The double standard is glaring and it advantages (privileges) White society.
  2. Church: Picture two 16 year olds, one white, one black. They go to school together. They have the same classes and the same teachers. But on weekends they go to black and white churches of the same denomination. Demographics tell us that when they start looking for entry level jobs the one attending the white church is more likely to have relationships with civic leaders, farmers, small-business owners, and executives. In addition, the White church members are probably higher educated than their counterparts at the Black church in town and reinforce the value of education to this student.
    Because of these relationships the White student gains part-time work with a career track in larger businesses, internships, and relationships with influential people in the community.
    Although both students will work equally hard, and their families of origin may live at comparable levels of wealth, the social connections made simply by attending a white church provide one teen opportunities the other never received. Looking back, the white student may never appreciate the privileges that came with his skin color while she credits her accomplishments to her efforts and therefore disparages the efforts of those (minorities) who haven’t succeeded as she has.

Each of these terms has huge conversations behind them. I know I haven’t scratched the surface of the issues and attitudes involved. Hopefully, this blog post can raise awareness of conversations that need to take place around terminology, even before substantive conversations toward reconciliation can occur.

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August 20, 2014

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Current Events, Multicultural churches

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Walking the Racial Tightrope for Jesus

There are times when multi-ethnic churches seem glamourous. They’re trendy. They’re healing. They’re redemptive. They embody reconciliation. Above all, they’re Godly as they proclaim God’s love for ALL people.

As a minister in a small multi-ethnic church I can attest that they’re also FRIGHTENING!

Missteps are common. Disaster constantly appears to be just the next word away. “If we get this wrong… half the church could leave this week, and never come back.“

Racial and cultural integration is unnatural. We naturally affiliate with those who are similar and familiar. So ministry in multi-ethnic churches often feels like swimming up stream. And as much as we dream that the whole church shares our vision we routinely find ourselves promoting diversity and cross-cultural appreciation to people who’ve begun a move back to their familiar social circles.

Ministry in multi-ethnic churches brings tension. Something as fundamental as asking how to refer to the racial minority segment of the church is fraught with controversy. If I want to express my respect for the minority culture, should I call it: black culture, African-American culture, the culture of people of colour, or just refer to it (and the people) as the minority culture?

Earth hands 01This quandary would provide enough challenges if the mission of a multi-ethnic church was just about bringing black and white Christians together. In reality, we have members from the Caribbean, some first and second generation Hispanic families, students from China and in my case a preacher from Australia! Must our church respect all these cultures and races, or should we give priority to the largest minorities?

Then perhaps the most challenging question for traditional churches is how will this diversity impact our worship service? If you’ve ever attempted changes to an established worship structure in a mono-cultural church, you understand this minefield. If the mingling of hymns and “camp songs” gives Sister Brown a hernia, what will happen when we break out in Calypso? Or have a prayer lead in Spanish?

But ministers are familiar with many of these challenges. We face similar issues as we attempt to meet the demands of older and younger members. We practice reconciliation as different dominant culture sub-groups seek to express worship in a way meaningful to themselves. We took Conflict Resolution 101 in seminary, and often that training is sufficient to successfully navigate these bumps in the road.

Multi-ethnic churches find their greatest challenges in the arena of social justice.

Because of my context, I felt a burden this past Sunday to intentionally talk about the shooting and protests in Ferguson, Missouri. (I’ve written about that here.) In an all-white church it would be prudent not to pry open the lid on Pandora’s box. I suspect that in an all black church it would be unthinkable not to speak of justice and oppression, probably with strong rhetoric.

In a multi-ethnic context the church finds itself filling the role of educator as well as prophet. Church leadership must guide the congregation through the process of listening to each other. At times the pulpit will be used to provide a voice to a minority that will not otherwise be heard. As an example, Matt Chandler ventured into this role as he took time in his sermon this week to explore the meaning of the term “white privilege”.

This additional role of educator brings additional hazards with it. In his book Working the Angles, Eugene Peterson makes this statement, “Most misunderstandings come not from missed definitions but from missed contexts.” (p125) How can a dominant culture speaker accurately reflect the context of the minority? It requires that we have awkward, frank conversations about impolite topics. I must ask “dumb” questions. I must listen to the stories of my minority members and reflect their experiences in my sermons.

Multi-ethnic churches, more than most churches, depend upon two Godly virtues for our existence: Humility and Forgiveness.

Although I live in the US and am married to an American, I will never understand American culture as well as my wife. Humility reminds me of this fact and prompts me to keep asking questions and learning. Cross cultural churches need to cultivate an environment that encourages the asking and answering of questions. This is the only process that will lead to cultural competence and understanding.

I also rely upon the forgiveness of my church as I minister to them. Because I’m continually learning, sometimes I’ll say too much, or too little. Sometimes I’ll say or do the wrong thing. I’ll offend and upset people. Some members will think I’ve getting political instead of Biblical. Other members will think I should discuss contemporary social events much more than I do. Because I’ll never get a balance that pleases everyone I depend upon their grace as we explore together what it means to live in Christian community as a collection of diverse cultures.

Finally, as I worship with people of minority populations, I accept them as my spiritual family. This means that we love one another. Because we love one another, when they hurt, I cry. When they succeed, I cheer. When they’re oppressed adn discriminated against, I stand with them. I can’t just pat their hand and say “there, there” on Sunday morning. This article provides some good suggestions to help white people and churches moving from rhetoric to reality in supporting their black neighbours.

blog tour 01I’ve decided to make this post part of the Compadres Summer Blog Tour. This is a group of Christian bloggers who are taking turns over the course of the summer to write about the Glory of Christ. You might wonder how this blog post fits that criteria. It doesn’t… until now.

The events of Ferguson and the ensuing barrage of related articles have served to remind me how ill equipped I am for this ministry context in which I find myself. Yes, I have relevant training and life experience, but the issues revealed in Ferguson run so deep. Any steps toward solutions or reconciliation that I might propose seem so inadequate. I’ve preached for this church for 6 years and yet at a moment of crisis like this I question my credibility to speak meaningfully into the lives of those most touched by the death of Michael Brown.

But before I drown in my doubt and self-deprecation, I find hope in 2 Corinthians 12:9. But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.”

I constantly need the reminder that the presence of a multi-ethnic church in this community is not a personal accomplishment by me. The church was here before I arrived. Rather, multi-ethnic churches bring glory to God because it is only his grace and power that allows them to work. They exist as entities giving glory to God. Without God’s presence my efforts to build a multi-ethnic organization would fall miserably flat.

So we step on the tightrope. Aware of the dangers of falling. Trusting in our God to carry us.

We step.

Not recklessly. Knowing our capacity to hurt others even more than ourselves.

We step.

Not because we need to. Because those with weak hands and voices need ours. Because God calls us to love our neighbours.

We step.

Because Jesus stepped into our world, our culture. Now he calls us to follow him. Along a tightrope. And through places we might otherwise avoid. He calls us to the other side. And so we step.

Colossians 3:10-11 beautifully describes how the church has adopted a new identity in Christ and “is being renewed in the image of its Creator.” What does the Creators image look like? “Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all.” While we all can and should work to eradicate racial prejudice from our society, ultimately we can only accomplish this when “Christ is all, and is in all.”

To God be the glory!

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