tag:blogger.com,1999:blog-33493693727215497552024-03-13T13:08:18.872-04:00InContextReflections on the life of faith in human context.Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.comBlogger135125tag:blogger.com,1999:blog-3349369372721549755.post-48550162888856730902020-04-11T16:31:00.002-04:002020-04-11T18:22:39.304-04:00COVID-19, Liminality, and Easter Weekend<div dir="ltr" style="text-align: left;" trbidi="on">
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[Note: at this point, most of the States in the U.S., and a significant majority of the countries of the world, are under "shelter at home" orders. In some places, like Jordan, there is a government-enforced curfew. There are 1.7 million cases in the world, and over 528,000 in the U.S., with both numbers rising daily.]</div>
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I will always think of our Spring 2020 Middle East Studies Program semester as the "COVID-19 Semester," or the "Semester of Uncertainty." The story of how COVID-19 moved from a distant storm on the far horizon, to a wave that broke on us, forcing change after change over a period of two weeks in March, cultiminating in our finding out on March 14 that the Jordanian government was going to shut the airport on the 17th, and our students therefore had to scramble to get tickets to leave before then - that story is one for another time.<br />
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At this point let me just say that one interesting aspect of the COVID-19 spread and impact was an overlap with themes of intercultural growth and development that we are always emphasizing with our students. One of those themes is liminality, dealing with liminal space and time. </div>
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Here are some quotes from Richard Rohr ("Everything Belongs") on Liminal space / liminality, that we uses with our MESP students, followed by a bit of reflection:<br />
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"...we have to allow ourselves to be drawn into sacred space, into liminality. All transformation takes place there. We have to move out of 'business as usual' and remain on the 'threshold' (limen, in Latin) where we are betwixt and between. There, the old world is left behind, but we're not sure of the new one yet. That's a good space. There there often and stay as long as you can by whatever means possible. It's the realm where God can best get at us because we are out of the way. In sacred space the old world is able to fall apart, and the new world is able to be revealed. If we don't find liminal space in our lives, we start idolizing normalcy. We end up believing it's the only reality, and our lives shrivel.<br />
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"If we bring to a retreat [or to an experience like being on lockdown because of COVID-19] all the baggage and mentality of business as usual, we aren't really making a 'retreat'. So nothing new or transformative can happen. I've given lots of retreats. Certain people come to hear what they already know. If I say something they don't know, I can see their arms cross and they mentally pack up and leave. But if we hear only what we already know, we simply cannot learn or grow.<br />
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"Liminal space induces a type of inner crisis to help us make a needed transition. In brief, it should wake us up a bit. That's what is meant by a liminal experience."<br />
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Reflection on these quote:<br />
On MESP, we talk with our students a lot about embracing their semester in the Middle East as "liminal space" / "liminality" - leaving normal life, being in a place of openness with the possibility of having new experiences, seeing things from new perspectives, experiencing transformation. (They do!)<br />
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It strikes me that this whole worldwide COVID-19 phenomenon is an experience of all of us (across countries, around the world) being forced into a liminal time and space (a space and time where life is not in our control). Many people I know seek times of retreat, solitude and silence, to get "out of normal life" for reflection, for growth. Now with COVID-19, isolation, with some degree of solitude and stillness (lack of ability to move about, and to do all the things we normally do), even silence, has come to us, been thrust upon us. The question is, will we embrace this as an opportunity for growth - for stepping back, slowing down, reflecting on life, our values, how we live, what we normally run after, our motivations and goals, etc.? If we do, this time might not only not be wasted, but could be very beneficial.<br />
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May this COVID-19 time be (as Rohr says) "sacred space" for us.<br />
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Another point of connection is that today - Holy Saturday or "Saturday of Light" as they call it in the Middle East - is another liminal space and time, as we remember the world, humanity, waiting in the darkness and uncertainty between the crucifixion and resurrection of Jesus. What an unprecedented opportunity we have to walk through these days while living in our own times of uncertainty, looking for hope, looking for light at the end of the tunnel.<br />
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-14683935903725515222018-01-13T15:16:00.002-05:002018-01-13T15:17:02.875-05:00Culture quote of the Day: letting the encounter with the Other set us free<div dir="ltr" style="text-align: left;" trbidi="on">
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“The wisdom
of the Desert Fathers includes the wisdom that the hardest spiritual work in
the world is to love the neighbor as the self – to encounter another human
being not as someone you can use, change, fix, help, save, enroll, convince or
control, but simply as someone who can spring you from the prison of yourself,
if you will allow it.” – Barbara Brown Taylor, <i>An Altar in the World</i> (Chapter 6, “The Practice of Encountering
Others”)<o:p></o:p></div>
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What does
the author mean, that the other can “spring you from the prison of yourself”?<o:p></o:p></div>
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These
words resonate with those of Fr. Richard Rohr, who says “It is always an
encounter with otherness that changes me,” giving me “a reference point that
relativizes all of my own.” “Without the other,” he continues, “we are all
trapped in a perpetual hall of mirrors that only validates and deepens our
limited and already existing worldviews.” And, “Until we have points of
comparison, we don’t understand much. When we have those, we can relativize our
private absolute center.” (<i>Everything Belongs</i>)<o:p></o:p></div>
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I think
Rohr and Taylor are getting at the same reality – all of us naturally function /
exist as the center of our own universe. We see things from our perspective,
and the world simply <i>is</i> (to us) as we
know it to be. On a group scale, we call this <i>ethnocentrism</i> (seeing the world from the center of my group).<o:p></o:p></div>
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It is
encountering the “Other” that can free us from this “prison” of our self, of
our perpetual hall of mirrors, where I only see what I see and assume the world
is that way. It can do this work of setting us free “if we allow it.”<o:p></o:p></div>
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To return
to a personal example – as I grew up Minnesotan Swedish Baptist, my
understanding of being Christian was defined by and limited to an understanding
of how <i>we</i> were Christian. I was
unaware that there were different practices, perspectives, interpretations (of
baptism, church life, lifestyle issues like drinking alcohol, etc.). All I
could see was our way of being Christian, and was thus, “trapped in a perpetual
hall of mirrors” (in “the prison of myself” / of our group), where I could only
see ourselves, our ways. It was the encounter with other types of Christians,
in University and in the Middle East, especially, that began to “awaken” (free)
me, to show me more of the breadth of ways of being Christian, in doctrine, ways
of reading and understanding the Bible, practices. This process “relativized my
private absolute center,” putting my understanding of how to be Christian in relation
to more of the fullness (through history and across the world) of how others
were/are Christian. <o:p></o:p></div>
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At the
time, the process felt challenging, unnerving, at times overwhelming, like things
were unravelling, coming apart. Eventually it came to feel liberating and
enriching. And this, I think, is why both Taylor and Rohr speak so highly of
the value of encountering others. <o:p></o:p></div>
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To come
back (as I always do!) to the <i>Intercultural
Development Continuum</i>, this is what intercultural growth and development,
i.e., the movement into the phases of Acceptance and Adaptation, is all about –
growing in our ability to see ourselves in light of and in relation to
different others. <o:p></o:p></div>
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com1tag:blogger.com,1999:blog-3349369372721549755.post-13344576799511209242018-01-12T09:20:00.001-05:002018-01-12T09:23:46.747-05:00Can we be zealous for truth and open to the truth of others, at the same time? Further reflections by Rabbi Hanan<div dir="ltr" style="text-align: left;" trbidi="on">
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“So much human tension and conflict are
bound up with what I often call the hubris of exclusivity. Too many of us are
ensconced in our own truth, unable to tolerate any other view of reality, or
morality, or justice. To give a real hearing to the other side feels traitorous
as if we are turning our backs on the most basic principles of truth and
decency. This polarization is tearing American society apart at the seam, and
on my side of the ocean in Israel, it is contributing to the perpetuation of
the seemingly intractable Israeli-Palestinian conflict.”<o:p></o:p></div>
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<a href="https://www.myjewishlearning.com/rabbis-without-borders/zealous-for-pluralism/">https://www.myjewishlearning.com/rabbis-without-borders/zealous-for-pluralism/</a><o:p></o:p></div>
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In this reflection
my Orthodox Rabbi friend Hanan, living and writing in the context of
the Palestinian-Israeli conflict, asks whether there is a way of looking at
truth that might allow peaceful coexistence and a positive pluralism, rather
than causing polarization and conflict. <o:p></o:p></div>
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Rabbi
Hanan suggests that there is a way to pursue and understand truth that can
encompass different perspectives, and (at least) enable those with different
perspectives on what is true live together peacefully rather than fighting and
polarizing.<o:p></o:p></div>
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He draws
on the teachings of Rabbi Kook, a religious mystic, who suggests that God “is
the master of all the different truths; He contains them all and combines them
all,” and is “the kaleidoscope of the myriad partial and contradictory truths
that make up reality.” He suggests that there is a “divine spark of light” in
everything, and that “We must study and listen, collect, and absorb more
and more approaches and understandings, as strange and offensive as they
sometimes appear.” Not that everything must be accepted as true (he measures
truth against the Torah), but “We must struggle with ourselves to always
endeavor not to refute but to find some spark in all that we encounter that can
enrich our ever-expanding purview of truth.” With this view, Rabbi Hanan
advocates that <o:p></o:p></div>
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<span style="font-size: 10.0pt; line-height: 107%;">“we must go forth and listen and then listen again, not
because the other might be right and we might be wrong, but rather because the
other might be right just as we are right. We must know that when only we are
right, we are certainly wrong. We must strive to hold this truth </span><u>and</u> that truth
instead of this truth <u>or</u> that truth. We must be zealous for the whole and
not for any one part of it. That according to Rabbi Kook is the meaning of
being zealous for God.”<o:p></o:p></div>
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This
reflection demonstrates again, I think, a movement from an <i>ethnocentric</i> perspective of others (and what they believe to be
true), to one which is more <i>global</i> or
<i>ethnorelative</i> (seeing my perspectives
in the context of the existence of other perspectives).<o:p></o:p></div>
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One of the
broader questions which this suggests to me is, does a move toward <i>accepting
</i>and <i>adapting </i>to different others (a move into a <i>global</i> or <i>ethnorelative</i>
perspective), necessitate a move away from the idea of “truth” (or the pursuit
of or holding to “truth”)?<o:p></o:p></div>
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Rabbi
Hanan, following Rabbi Kook, suggests not. He does not suggest giving up the
pursuit or valuing of “truth,” but rather, finding a different
(non-ethnocentric, non-exclusive) way of seeing what I think (or “know”) to be
true, in relation to what others (differently) see to be true. <o:p></o:p></div>
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This idea,
that people have partial truths (“sparks” of truth), and that no one (but God)
has all truth, or a full perspective on truth, is one way of approaching the
pursuit of truth in light of the fact that there are in this world many
different perspectives on truth. <o:p></o:p></div>
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It fits,
too, with a perspective that we should differentiate between “truth” / reality
as it exists, and our human perception of / understanding of / perspectives on truth.
For us, as human beings, truth is mediated – through our senses, through our
language, through our thought categories, through our cultural ways of looking
at and defining the world, through our minds. A “modernist” (and <i>ethnocentric</i>) perspective on reality (truth)
is that we simply “know” the truth; a “postmodern” (and <i>global</i> / <i>ethnorelative</i>)
perspective on reality is that our knowledge of truth is mediated.<o:p></o:p></div>
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People of
faith may be a bit unnerved by this perspective on truth/reality. But I return to
the saying in 1 Corinthians 13, “we see through a glass darkly.” That realization
reflects the intercultural trait of humility, and enables us (as does Rabbi
Hanan’s approach) to be open to others, to what we might learn from them, and to
the greater complexity we might gain in our view of reality and of truth. In
other words, holding our understanding of truth more lightly has the benefit,
beyond enabling us to live in peace with others, of expanding our understanding
of truth.<o:p></o:p></div>
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-76147280714613069802018-01-10T05:02:00.001-05:002018-01-10T05:05:45.970-05:00Seeing through the eyes of the "Other" - a Jewish Rabbi on President Trump's Jerusalem declaration<div dir="ltr" style="text-align: left;" trbidi="on">
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In IDC
(Intercultural Development Continuum) terms, intercultural growth involves
moving from an <i>ethnocentric</i> way of
relating to others (<i>Denial</i> – being basically
unaware of difference, or <i>Polarization</i>
– being pushed away by difference / pushing difference away, feeling threatened
by it, negatively stereotyping, etc.), i.e., experiencing my own way of seeing
things, my own value system, my own interpretations, etc., as the only real and
true way of being human (corresponding, simply, to “how things really are”), to
an <i>ethnorelative</i> or <i>global</i> perspective on others. As we move
into <i>Acceptance</i> and <i>Adaptation</i> (in how we experience
difference), we become open to difference, curious about it, respectful of it.
We come to see things from the perspective of others, and to be able to
appreciate those different perspectives, to see them as real; and to see those
different others as equally (though differently) human. <o:p></o:p></div>
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A great
example of this, I think, is reflected in the writings of Rabbi Hanan Schlesinger,
including this recent reflection on the declaration of intent of President
Trump to move the American embassy in Israel to Jerusalem - <a href="https://www.myjewishlearning.com/rabbis-without-borders/torn-between-a-particular-truth-and-a-mutual-peace/">https://www.myjewishlearning.com/rabbis-without-borders/torn-between-a-particular-truth-and-a-mutual-peace/</a>.<o:p></o:p></div>
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Rabbi
Hanan demonstrates the intercultural (which you could also simply call human or
interpersonal) skills of empathy, ability to see things from the perspective of
the other – the ability to understand and reflect and even accept a different
narrative of how things are.<o:p></o:p></div>
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Rabbi
Hanan reflects a deeply held, deeply felt Jewish perspective on Jerusalem (see
the article for details), concluding with the words,<br />
<span style="font-size: 10pt; line-height: 107%;"><br /></span>
<span style="font-size: 10pt; line-height: 107%;">“For most Israelis, the refusal of the world
since 1949 to recognize Jerusalem as our capital has been a bewildering affront
to our dignity, our identity, and our sovereignty. Many would attribute it to
irrational vestigial anti-Semitism. United States president Donald Trump is to
be commended for finally correcting the painful and unjust slight and doing
justice to the Jewish State. We are deeply thankful and we feel vindicated, as
the greatest power on earth has recognized the truth at the foundation of our
millennia-long identity.</span>”</div>
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At this
point you think here’s one more person “taking sides” in the deeply polarized
non-dialogue about the status of Jerusalem. But this is not the end of the
article. Rabbi Hanan proceeds to say,<br />
<span style="font-family: "calibri" , sans-serif; font-size: 10pt;"><br /></span>
<span style="font-family: "calibri" , sans-serif; font-size: 10pt;">"I write the above words with fervor and conviction.
It is all true. But it is only a part of the truth. There is another truth as
well, and there will never be peace as long as we hang on to only part of the
truth as if it were the full truth."</span></div>
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And he then
lays out a Muslim Palestinian narrative of (perspective on) Jerusalem, in terms
which I think most Muslims would recognize and agree with; and he concludes
that section of his reflection with these words about President Trump’s declaration:<br />
<span style="font-size: 10pt;"><br /></span>
<span style="font-size: 10pt;">"From this perspective, President Donald Trump’s
momentous announcement was a prodigious slap in the face. Its various caveats
did little to soften the sting of humiliation. It gave a piece of the greatest
prize to Israel, while the Palestinians still have nothing. Blatantly violating
international consensus, it stole from the Palestinians and from the Muslims
their last remaining sliver of dignity and hope. It recognized reality indeed,
the reality of Israeli’s usurpation of their holy city. It gave the ultimate
seal of approval to injustice after tragic injustice perpetrated against the
Palestinian people and the Muslim religion."</span></div>
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He goes on
to conclude,<br />
<span style="font-family: calibri, sans-serif; font-size: 10pt;"><br /></span>
"<span style="font-family: calibri, sans-serif; font-size: 10pt;">We have here two truths. Both are valid, reflecting
part of human reality. Each, however, becomes false when they separately
present themselves as the full truth, the only truth. </span><strong style="font-family: calibri, sans-serif; font-size: 10pt;">If we want
real peace, we must take both into account</strong><strong style="font-family: calibri, sans-serif; font-size: 10pt;"><span style="font-weight: normal;"> (emphasis added)</span></strong><strong style="font-family: calibri, sans-serif; font-size: 10pt;">.</strong><span style="font-family: calibri, sans-serif; font-size: 10pt;"> If
we really want peace, there is no room for the blind hubris of exclusivity. We
must work it out together. There is no place for unilateral measures. We must
not lend a hand to any move that triumphantly tramples the last shred of the
other side’s dignity. We must make our music heard in harmony with the concert
of nations."</span><br />
<span style="font-family: "calibri" , sans-serif; font-size: 10pt;"><br /></span>
<span style="font-family: "calibri" , sans-serif; font-size: 10pt;">"I am deeply torn between (a particular) truth and (a mutual)
peace, but if I must decide between them – and indeed I must – I will come down
on the side of a mutual peace."</span></div>
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This is
all the more remarkable because of the deep and deepening polarization between
the Palestinian and Israeli sides in their conflict, where neither listens to
the other (there’s plenty of shouting at each other, though), and in fact,
where there is hardly any relationship or contact between those on the two
basic sides of the conflict.</div>
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Rabbi
Hanan represents the human potential to understand the different “other” (even
one with which our own people are in conflict), to meet the other as a fully
human being, to enter their world and empathize with their perspectives and
values. And this not only represents a positive model of “intercultural” growth
and development, but also shows how this growth can be relevant to peacemaking
in a situation of intractable conflict.<o:p></o:p></div>
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-89005207116869403982018-01-09T07:06:00.000-05:002018-01-09T07:08:48.608-05:00Culture quote of the day: Maimonides on holding to our accustomed opinions (part II)<div dir="ltr" style="text-align: left;" trbidi="on">
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"[People] like the opinions to which they have become accustomed from their youth; they defend them and shun contrary views: and this is one of the things that prevent [them] from finding the truth, for they cling to the opinions of habit." --Maimonides, The Guide for the Perplexed<br />
<span style="background-color: transparent;"><br /></span><span style="background-color: transparent;">I find it interesting, to return to this quote by Maimonides, that he correlates clinging to our accustomed opinions with missing the truth, and advocates that to pursue truth, we need to move beyond our accustomed opinions and ways of understanding reality.</span></div>
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<o:p></o:p></div>
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<span style="background-color: transparent;">I find
this interesting because most of us, I think, tend to cling to our accustomed
ways of understanding reality in the name of “holding to the truth” (being firm
in what we know or believe, etc.). Coming to see things more broadly, to many of
us, feels like losing hold on “the truth.”</span></div>
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<o:p></o:p></div>
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Maimonides
suggests that becoming free from our habits and accustomed ways of looking at
the world, actually frees us up to discover the truth (I would say, in more
complex, multidimensional ways).<o:p></o:p></div>
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As an
example from my personal experience, consider my understanding of baptism.
Growing up in a (Swedish background) Baptist church in Minnesota, I understood that
the Bible clear taught that believers in Jesus Christ should be baptized as an
indication of their personal faith and intention of following him. It was clear
that this act needed to be performed when one was of an age to understand what
they believed and were committing to, accompanied by a profession of faith and
intent. This was the simple Biblical Truth, as I understood it.<o:p></o:p></div>
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Then, one
day (when I was in college) I ran into a Presbyterian, who advocated a
different view of baptism (baptizing infants). I was astonished that anyone
could have such a crazy view, clearly not in accord with what the Bible
teaches. I did what Maimonides advocates not doing – clung to the opinions to which I had become accustomed from
my youth (but realize – I didn’t see this as opinion, but rather as the clear
Biblical truth), defending these opinions and shunning contrary views. (In
those days, due both to ethnocentrism and perhaps to tendencies of my One
Enneatype, I was fixated on knowing “the Truth,” the “right” view of
everything, etc.)<o:p></o:p></div>
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It would not have been satisfying for my
Presbyterian acquaintance to say, “well, you have your truth and I have mine.”
I clearly wanted to know God’s perspective, what the Bible teaches – after all,
faith is about Truth, reality, not about people just “making it up” and having
whatever opinions they feel like having (right?). I didn’t fall into that relativistic
“trap,” but rather, went on my way confident that I understood the Truth and
that Presbyterians were just clearly wrong.<o:p></o:p></div>
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Fast forward a few years, through being in
church community in North Africa with a variety of expat and local Christians
who had different views and practices than I had grown up with, and my having
been challenged over time to consider that perhaps I didn’t see everything clearly
and know everything perfectly… <o:p></o:p></div>
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I crossed paths with a couple of other
Presbyterians some time later, both of whom I cared for and respected deeply. I
finally asked them to explain the Presbyterian view of baptism, and how it
squared with the Bible. As I listened carefully, trying to understand their
perspective (a key, by the way, for moving from an ethnocentric perspective on
others, into <i>Acceptance</i> and <i>Adaptation</i>), it occurred to me that
Presbyterians and Baptists were essentially doing the same thing, but in a
different order (Baptists “dedicate” their children, and then seek to raise
them in the faith, hoping and praying that as they grow to maturity, they will
embrace Jesus and will choose to be baptized as a sign of their faith;
Presbyterians baptize their babies into the family of faith, and then seek to
raise them in the faith, hoping and praying that as they grow to maturity, they
will embrace Jesus and will choose to walk in the faith they have been baptized
into). And I thought, “perhaps God is ok with both ways of baptizing.” (And I thought,
too, about the fact that 90+ % of all Christians in the world through history
have baptized their babies, and it occurred to me that it might be a tad bit
arrogant to be part of the tiny baptistic minority claiming that we had figured
out the “true, biblical way to baptize.”)<o:p></o:p></div>
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I would say that in listening to others (in
the cause of seeking to understand the Truth), and letting go of some of the “opinions
to which I had been accustomed from my youth,” I have come to a deeper, more
clear understanding of the “Truth” of baptism. At least, that is what it “feels
like” to me. And to me, this experience, this journey of having what feels like
a broader, more multidimensional understanding of baptism, feels enriching and
positive. I still have my preferences on baptism, and my practices; but I hold
them more lightly, and less dogmatically. In fact, over the recent Christmas
holidays, I participated in the baptism of my first grandson in an Episcopal
church. And I believe that God is pleased with that. <span style="font-family: "wingdings"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-char-type: symbol; mso-fareast-font-family: "Times New Roman"; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: Wingdings;">J</span><o:p></o:p></div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-54726123943883852272018-01-08T05:17:00.004-05:002018-01-08T05:23:12.834-05:00Culture quote of the day: others are not failed attempts at being me (Wade Davis)<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="background: white; color: #222222;">“The world in which you were born is just one model of
reality. <b>Other cultures are not failed attempts</b> at being YOU:
they are unique manifestations of the human spirit.” – Wade Davis (emphasis
added) (I credit my daughter with bringing this quote to my attention)<o:p></o:p></span></div>
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<span style="background: white; color: #222222;">This quote captures something of the difference between an
ethnocentric and an ethnorelative / global minset, in how we look at others.<o:p></o:p></span></div>
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<span style="background: white; color: #222222;">When we are <i>ethnocentric</i>,
i.e., centered in our own people (our own ethne), we are unaware that there are
different ways of being human (as represented, for example, in the variations
between being “individualist” vs. “collectivist” when it comes to how
individuals are seen in relation to the group, being “monochronic” vs. “polychronic”
when it comes to how we view and experience time and tasks, variations in group
norms and customs, worldview, etc. – all the ways in which cultures differ). We
lack both “self-awareness” and “other-awareness,” relate to others as if they
were us, and inevitably judge them for ways they fall short (i.e., they don’t do
things or see things rightly). We see them as “failed attempts at being me.”<o:p></o:p></span></div>
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<span style="background: white; color: #222222;">Back to a Myers-Briggs example, as a strong “thinker” on the
MBTI, for a long time I was frustrated with people who let feelings “get in the
way” in a discussion (rather than “simply” focusing on “facts” or “truth”). It
disturbed me when in a discussion, someone would become emotional or get their
feelings hurt. Then I learned of the “thinker”/”feeler” distinction in MBTI
terms, that these are two basically different ways (on a spectrum, of course,
with a range of variation) of processing information and interacting with
others, in terms of the way feelings are (or are not) involved. Becoming aware
of this, I was able to begin to appreciate that different others were, well,
different than me (and not to be measured against my way of experiencing life,
but to be appreciated as the unique humans they are). <o:p></o:p></span></div>
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<span style="background: white; color: #222222;">As we get to know different others as <i>different</i> (in any of the ways that they are different, and this
works on an interpersonal as well as on an intercultural level) but <i>equally human</i>, we come to know ourselves
more deeply as well, and we have a more multifaceted understanding of the
reality that there are a range of unique manifestations of the human spirit. We
see ourselves, our ways of being human, in the context of other ways of being
human. This is what it means to have an <i>ethnorelative</i>
(or <i>global</i>) mindset – we see our
people (our <i>ethnos</i>) in the context of
the spectrum of kalaidescope of peoples.<o:p></o:p></span></div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-80795412716934297452018-01-07T00:05:00.000-05:002018-01-07T00:05:10.024-05:00Culture quote: Self-knowledge on the boundary<div dir="ltr" style="text-align: left;" trbidi="on">
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“Who knows one culture, knows no culture. We come to self knowledge on the boundary” – David Augsburger<o:p></o:p></div>
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In IDC terms, the two major ways we have of relating to others / other cultures are from an “ethnocentric” stance, and from a “global” or “ethnorelative” stance. Knowing one culture, in the Augsburger quote, is being ethnocentric – I know the world as I know it (as my people know it), and don’t realize that there are other ways of seeing things. On an individual level, it is equivalent to just knowing how I experience the world – for example, being an “extrovert” but not realizing that that is one way of being, that there are other people who are “introverts.”<o:p></o:p></div>
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Stephen Covey says that without self-awareness it is impossible to know other people as they are, because I relate to others as if they were me. Therefore, self-awareness and other-awareness, or realizing that there are different ways of being human, go hand in hand. To refer to the extrovert / introvert example, if I am an extrovert but unaware of the existence / reality of introverts, I may simply judge others who are introverts as being rude or unfriendly (by my standards, which are the only ones I possess). The knowledge that others are different, that there are other ways of being, comes “on the boundary” (of otherness), as Augsburger says – and once I come to understand that introvertedness is another way of being, I can know both myself and others more deeply.<o:p></o:p></div>
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The same is true of knowledge of other cultures / people in their cultural context. According to the IDC, <i>Minimization</i> is a transitional phase between “ethnocentrism” and a “global mindset.” One of the keys to growing out of ethnocentrism (through <i>Minimization </i>and into <i>Acceptance </i>and <i>Adaptation</i>) is a combination of self-knowledge and other-knowledge, which comes “on the boundary” between myself / my group and others, as I learn that there are different ways of being human – that some peoples, for example, see themselves not as free-standing individuals, but as part of a group, with the group having the right to speak into the lives of individuals and guide decisions, etc. (e.g., who they marry, where they live, etc. - this is known by interculturalists as a “collectivist” way of living out the relationship between individuals and their group).<o:p></o:p></div>
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The only way to gain awareness of my own culture (and of the fact that I am an encultured human being) is to go to the boundaries of others, and encounter them. So if you are looking for growing self-awareness, step out. Or, to look at things from a different angle, if you travel and engage others in their cultural settings, realize that the “strangeness” you run into is not an indication that those others need to “get their act together” (i.e., become more like you, in how they drive or organize their society or approach time and appointments, etc.), but rather that you have encountered a different way of being human; and this represents a great opportunity to learn not just about those “strange” others, but about yourself as well.<o:p></o:p></div>
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-56084881529211915052018-01-05T11:51:00.000-05:002018-01-05T11:51:54.585-05:00Culture quote of the day: Maimonides on our tendency to cling to our opinions<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">"[People] like the opinions to which they have become
accustomed from their youth; they defend them and shun contrary views: and this
is one of the things that prevent [them] from finding the truth, for they cling
to the opinions of habit." --Maimonides, The Guide for the Perplexed<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Do you think this is true?<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">Can we see the reality – or at least the possibility – of this
tendency in ourselves? Can we recognize ways in which we simply defend what we
are accustomed to, and resist other perspectives?<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">It seems to me that Maimonides is referring to an aspect of the
human tendency to be “ethnocentric” – to accept the worldview, perspectives,
values of the people we grow up with and live among; in fact, for those views
and values to be so deeply rooted that we aren’t aware that they are anything
other than “how the world is.”<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">If Maimonides is right – and I think he is – how do we overcome
this tendency? How do we escape the inertia of living with our customs, habits,
traditions, patterns - in short, with our ethnocentrism (the tendency to see
the world straightforwardly from the perspective of our people, and believe the
world “really is” that way)? How do we escape the tendency to recoil from
anything that is new and different and strange to us? How do we develop an
orientation toward getting out of our territory, our "bubble," and
setting out on a search for truth/reality that leads us into the
"territory" (literal and figurative) of others? Can we develop the
ability to see the tendency that Maimonides puts his finger on, and to work
against it?<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">A starting point is to <i>recognize</i> that we might be
clinging to “opinions of habit” and shutting out other views, and that we might
be missing some aspect of “truth” (or reality) through ths tendency. A next
step is to <i>desire</i> to grow beyond our current opinions and ways
of understanding, in search of a broader perspective, a view of truth informed
by the opinions and experiences of others. And if we think that is possible,
and desire it, we can take the further step of <i>engaging in relationship</i> with
those who are different from us, those who have different experiences and
opinions, different perspectives and understandings.<o:p></o:p></span><o:p></o:p></div>
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<span style="font-family: "calibri" , sans-serif; font-size: 11pt;">A good friend of mine, author Mazhar Mallouhi, opened his novel
“The Long Night” with the statement, “Those who never reconsider their ideas
love their ideas more than they love the truth.” I think this is another way of
saying what Maimonides is getting at in this quote. So the question is, which
do I want more – my (current) ideas and opinions, or a more full perspective on
truth (reality)?<o:p></o:p></span><o:p></o:p></div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-2274765793164549532018-01-04T02:00:00.002-05:002018-01-05T15:10:48.309-05:00Working to overcome polarization<div dir="ltr" style="text-align: left;" trbidi="on">
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What can we
do to work against and overcome polarization? In IDC terms, the next stage
after <i>Polarization</i> is <i>Minimization</i>, which is characterized by
focusing more on what we have in common with others than on the differences.
This essentially represents a less negative experience of difference, as we
discover the “common humanity” of those who differ from us. In our study abroad
program (in the Middle East, in an Arab Muslim majority setting), this happens as
our Christian, mostly anglo American and Canadian students begin meeting and
relating to Arabs, Muslims, Jews, Palestinians, and others (these categories
obviously have some overlap with each other). <o:p></o:p></div>
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Our students
meet people in different contexts – we have local people come in as speakers,
talking about various aspects of Islam, local culture, politics, social issues,
etc.; we arrange meetings with local young people, with both organized and
informal interaction, and hanging out talking and getting to know each other;
we do homestays with local families, during which our students have the
opportunity to experience something of daily life with “regular” people; our
students have the opportunity to observe prayer in a mosque as well as to
attend a church service in Arabic; and of course there is the daily opportunity
to interact with people on the streets, in shops, taking taxis, hanging in
coffee shops, etc. <o:p></o:p></div>
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These
opportunities, with a focus on learning and understanding – through
interaction, asking questions, listening carefully – are at the heart of our
students’ experience of “humanizing” the very different “others” they meet on
their sojourn in the Middle East. These relational opportunities are
transformational – as we “draw near” to others who are different than we are,
they become “real” to us, comprehensible, relatable. We may not “agree” with
them (about one thing or another – views of God, or of politics, or whatever),
but we can understand and appreciate (beyond <i>Minimization</i>, this is a move into <i>Acceptance</i> – i.e., accepting others as the real and equally human
beings that they are, different from ourselves but equally worthy of respect,
understanding, etc.).<o:p></o:p></div>
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This is very
difficult and challenging, and requires great intentionality and effort. We
don’t “naturally” seek out relationship with those who are different from us,
and especially not with those with whom we are polarizing. But the question is,
do we want to overcome polarization? Do we want to learn to get along with, to
live positively with, those who are different than we are?<o:p></o:p></div>
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If we do
want this, the way forward is somewhat “simple” (though admittedly difficult) –
we can work to overcome polarizing over difference by seeking relationship with
those who are different than we are (here’s a life principle for you: the
harder it is for you to understand an individual or a group, the more you need
to pursue this approach with that individual or group). Seeking relationship
involves seeking understanding, to enter in to the world of the other, their
values, perspectives, etc. And this is the path of humanizing others, and
coming to experience them much more positively. <o:p></o:p></div>
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Do you see
the problem (of polarization)? Would you like to experience difference (and
those who most frustrate you) more positively? Are you up for the challenge?
It’s doable…consider finding someone “different,” whose views and perspectives
you disagree with / don’t understand, and simply saying, “could we talk? I’d
like to get to know you, and to understand your views of (/values in regard to)…”<o:p></o:p></div>
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Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-27972398852097323442018-01-03T07:26:00.002-05:002018-01-05T15:11:43.719-05:00Polarized and Polarizing Times<div dir="ltr" style="text-align: left;" trbidi="on">
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It’s not hard
to recognize that we live in polarized and increasingly polarizing times. As an
American, I’ll reflect on the U.S. context, but it’s not hard to see these trends
and tendencies elsewhere.<o:p></o:p></div>
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The <i>Polarization</i> stage of experiencing
difference, according to the Intercultural Development Continuum (IDC), is
characterized by a negative experience of difference. In <i>Polarization</i>, we are threatened by difference; we stereotype our
own (values, ways of being, etc.) as good and right, and other ways as bad,
wrong, incomprehensible, even alien – and we push away the difference, and
build walls or trenches to keep the negative, threatening differences away from
us. We express a polarized response to difference when we react by thinking of
others as “idiots” for their views or practices; when we find ourselves thinking
things like, “I can’t believe anyone in their right mind would…” (think or do
such and such); or when we say things like, “I can’t believe those people could…”
(again, fill in the blank – think a certain way, act a certain way, etc.). <o:p></o:p></div>
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In the U.S.
these days, polarization is happening all over the place – around pro-life/pro-choice,
“Black Lives Matter,” women’s rights issues (whether there is an issue, for
example; the “egalitarian”/“complementarian” debate in certain Christian
circles regarding women in leadership; and more), “liberal”/“conservative,” LGBTQ
issues, and of course, pro-Trump/anti-Trump. On any of these, it’s easy to see
and hear people talking with exasperation about “those people” (on the other
side). <o:p></o:p></div>
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Polarization
is essentially a negative phenomenon, i.e., it has a negative impact on
individuals and society. When we polarize, pushing away from others, and
building walls of various kinds (in our minds and hearts, or otherwise), we
grow distant from those others we disagree with and find hard to understand,
which leads to even less understanding (and to greater misunderstanding). Along
with this there is a tendency to “dehumanize” those different others – to consider
them less human than “we who have the right views or practices.” Polarization also
tends to be accompanied by fighting those others who we disagree with (whether
verbally, politically, socially, etc. – in the extreme, we go to war).<o:p></o:p></div>
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As the Arab
proverb says, “who is ignorant of something, becomes at enmity with it.”
Polarization both grows from and increases ignorance of and enmity with,
different others. And raises an urgent question, in the U.S. (and other) context(s),
of how we can live together in society, in a way that is positive for everyone (“with
liberty and justice for all,” in theory), when we have growing ignorance and enmity
between significant groups of people, along multiple fault lines? <o:p></o:p></div>
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<br /></div>
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If we
recognize that we are experiencing polarization, and want to grow beyond this
essentially negative way of experiencing difference, what can we do? Stay tuned
for more…<o:p></o:p></div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-52225708705074152912018-01-02T11:50:00.002-05:002018-01-05T15:10:26.563-05:00The "Intercultural Development Continuum" (IDC) and Intercultural Growth<div dir="ltr" style="text-align: left;" trbidi="on">
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One of the
main things which I focus on, for myself and with our students, is what you
might call “intercultural” growth, which I would define as having to do with
understanding culture and the process of growing to understand and relate
effectively to people of other cultures. <o:p></o:p></div>
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A tool for
understanding such growth is the “Intercultural Development Inventory” (the
IDC), which I have written about previously (it used to be called the “Developmental
Model of Intercultural Sensitivity”). (See <a href="https://idiinventory.com/products/the-intercultural-development-continuum-idc/">https://idiinventory.com/products/the-intercultural-development-continuum-idc/</a> for a diagram of the IDC.)<br />
<br /></div>
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The spectrum of how we experience cultural difference runs
from <b><i><u>Denial</u></i></b>
(lack of awareness of cultural difference, and pulling back from it) to <b><i><u>Polarization</u></i></b>
(reaction against difference, with one culture being “right” and “good” and the
other being “wrong” and “bad,” less human, strange, incomprehensible, etc.; the
two variations are <b><i>Defense</i></b>, where my culture is right and good and the other is
wrong, etc., and <b><i>Reversal</i></b>, where I am more critical of my own culture and people,
and committed to another culture) to <b><i><u>Minimization</u></i></b> (glossing over
differences, focusing more on human similarity) to <b><i><u>Acceptance</u></i></b> (being
open to difference and curious about it, basically accepting others in their
difference rather than pushing them to be like me or evaluating them from the
perspective of me) and finally to <b><i><u>Adaptation</u></i></b> (cognitive –
developing the ability to shift perspective, seeing things from the point of
view of the other – and behavioral – learning to adapt to the life patterns of
the other cultural context). (The Intercultural Development Inventory is the
inventory/instrument which places a person on the IDC; see <a href="https://idiinventory.com/">https://idiinventory.com/</a>.)<o:p></o:p></div>
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<br /></div>
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A central
question is, how do we grow as the kind of people who see and respond
positively to difference / to different others, who have the ability to enter
into their contexts without fear, without polarizing (attacking or pulling
back), without glossing over difference – taking people seriously as they are, embracing
them in their common but differently expressed humanity?<o:p></o:p></div>
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This is one
of the main questions (or cluster of questions) of my life, and of our work
with our MESP students, and will be a topic of further reflection… <span style="font-family: "wingdings"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-char-type: symbol; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-symbol-font-family: Wingdings;">J</span><o:p></o:p></div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-32576973499863814422018-01-01T23:15:00.000-05:002018-01-05T06:28:46.841-05:00The return of the Jedi...<div dir="ltr" style="text-align: left;" trbidi="on">
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For a brief
period in 2010-11, I began to reflect on the relationship and intersection of
faith and culture (broadly defined). My last post was Aug. 24, 2011. I have recently been challenged by my daughter, who strives to write daily, to do so myself. (I normally say, "when I retire, I'll begin writing," or something like that.) I have found myself being drawn in by her challenge, and have decided to seek to resurrect this blog, continuing to reflect on the ideas and practices and realities that keep me busy day in and day out. As from the beginning, I write mainly for myself, as a way of “processing” that which is important to me; but I welcome you to join me in the journey, to raise questions, voice opinions, give feedback, etc.</div>
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<o:p></o:p></div>
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To jump
quickly over the past 6+ years, in August of 2013 I became Director of a Middle East studies program. In the past 4 ½ years of directing
the program, we have welcomed over 100 students into our world, the world of engaging the
peoples, cultures, religions, and issues of the North Africa Middle East (MENA)
region (and specifically the Arab Muslim context).<o:p></o:p></div>
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<br /></div>
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Our students
come from Christian colleges and universities, and our program by design is a
faith-based program. We challenge our students to work through what it means to engage the people (Muslim and Christian Arabs of various
nationalities, and Jewish and other Israelis, and whoever else we meet along
the way) and issues (Islam, ISIS/“daesh,” “Arab spring,” the Syrian war and
refugee crisis, and more) from a “Christ-centered” perspective. <o:p></o:p></div>
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In other
words, our program “lives” where we have lived for the past 34 years, at the
intersection of faith and culture in the Middle East.<o:p></o:p></div>
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As such, I
have the wonderful opportunity of interacting almost daily, over the course of
a semester, with 12-18 students, on the issues that most engage me, and for which
I began this blog almost eight years ago. <o:p></o:p></div>
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I hope to write
and post regularly, <i>insha’allah</i> (God
willing).<o:p></o:p><br />
<br />
P.S. The title is related to the fact that I have just become a grandfather, and in Arabic, "my grandfather" is "jedi." I am now a Jedi. :-)</div>
</div>
Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-16032171830779523782011-08-24T11:57:00.000-04:002011-08-24T11:57:03.440-04:00Muslim-Christian Relations, 10 years after 9/11<div dir="ltr" style="text-align: left;" trbidi="on"><a href="http://www.huffingtonpost.com/2011/08/22/interfaith-understanding-911_n_933207.html?1314039616&ncid=edlinkusaolp00000008">This article - which quotes several of my friends - highlights the challenge of Christian-Muslim relations in our post-9/11 world. </a><br />
<br />
There are lots of strong and different opinions on all sides of this critical issue. Personally, I see the matter - how we relate to the "different others" - as a test of faith, reflecting on the quality and nature of our faith, and the God we believe in. How are we who claim the name of Jesus doing, in reflecting His example of loving our neighbors and even our enemies?</div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-87644399508451719562011-08-14T06:01:00.000-04:002011-08-14T06:01:29.150-04:00Culture Post of the Day: "Christian Terrorism in Norway?"<div dir="ltr" style="text-align: left;" trbidi="on"><a href="http://www.yale.edu/divinity/notes/110801/norway.shtml">Joseph Cumming, Director of the Reconciliation Program of the Center for Faith and Culture at Yale Divinity School, reflects on the recent "Christian" terrorist attack in Norway. He refers to Breivik's distinction between "religious Christianity" and "cultural Christianity," and the challenge that a "tribal" approach to Christianity poses to Christians of faith (and to our relations with others in the world). </a><br />
</div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-81526038311222848802011-08-09T11:10:00.000-04:002011-08-09T11:10:31.862-04:00Culture Quote of the Day - different views of God, more likely to fight?<div dir="ltr" style="text-align: left;" trbidi="on"><br />
<div style="margin-bottom: 0in; margin-left: 0.5in; margin-right: 0.42in;"> “<span style="font-size: x-small;">...the more different the gods worshipped by various peoples, the more likely, all other things being equal, that their respective worshippers will come into conflict and the less likely that they will find peaceful resolution of conflict”</span></div><div style="margin-bottom: 0in; margin-left: 0.5in; margin-right: 0.42in;"> <br />
</div><div style="margin-bottom: 0in; margin-left: 0.5in; margin-right: 0.42in;"> “<span style="font-size: x-small;">The claim that Muslims and Christians worship radically different deities is good for fighting, but not for living together peacefully.”</span></div><div style="margin-bottom: 0in; margin-left: 0.5in; margin-right: 0.42in; text-align: right;"> Miroslav Volf, <i>Allah: A Christian Response</i></div><br />
<br />
I'm not sure.<br />
<br />
Volf's book is excellent, and I agree with most of his arguments and his main points. I'm not sure, though, that I agree that there is a correlation between how different peoples' conceptions of God are, and their likelihood of experiencing conflict.<br />
<br />
Some thoughts:<br />
1. I wonder if closeness in concept of God may be even more of an irritant, at least in some cases. Take (at least in certain times and places) different groups of Christians, e.g., Catholic and Protestant. We're talking about the same God, or at least a fairly close conception, and yet, plenty of conflict.<br />
<br />
2. It seems to me more significant, whether a group's concept of God is one that tends toward peace and forgiveness and peacemaking or not. E.g., Jesus teaches us to forgive, to make peace, to love our neighbors and even our enemies. Regardless of whether Muslims or anyone has a close conception of God to mine, as a follower of Jesus, I should - if I follow the teachings of Jesus - do everything possible to live in peace with those others.<br />
<br />
On the second quote, I think that the correlation is that in times of tension (like those between Muslims and Christians, post-9/11), both communities are more likely to emphasize different concepts of God, in a knee-jerk reaction to push away those different others that they are in conflict with. One could also say (reinforcing my point #2) that the view of God of the extreme Muslims, is a violent view, and leads them to their violent actions. But their view is considered by the vast majority of Muslims to be extreme and not representative of the true teachings of Islam.<br />
<br />
In any case, I recommend Volf's book as a good and critically important read in these days of Muslim-Christian tensions.</div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-60706163718615291212011-07-27T07:35:00.000-04:002011-07-27T07:35:52.073-04:00Culture Blog of the Day - should Christians "evangelize"?<div dir="ltr" style="text-align: left;" trbidi="on"><a href="http://religion.blogs.cnn.com/2011/07/24/my-take-why-evangelicals-should-stop-evangelizing-2/comment-page-69/#comment-597852">Should Christians "evangelize"? Should we try to get people to convert to "Christianity"? Should we call ourselves "Christian"? Friend Carl Medearis talks about these issues in this interesting CNN blog piece. Check it out, as well as all the comments.</a></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-4765136608899847462011-07-25T07:28:00.000-04:002011-07-25T07:28:55.742-04:00Culture Quote of the Day - Questions God Can't Answer<div dir="ltr" style="text-align: left;" trbidi="on">"Can a mortal ask question which God finds unanswerable? Quite easily, I should think. All nonsense questions are unanswerable. How many hours are there in a mile? Is yellow square or round? Probably half the questions we ask – half our great theological and metaphysical problems – are like that."<br />
<div style="text-align: right;">C.S. Lewis,<i> A Grief Observed</i></div><br />
I guess what strikes me about this is that in our human, cultural, world-building endeavors, in which we construct views of reality, and ways of dealing with reality, we do quite a bit (within what we consider our "religion") that amounts to constructing "answers" to questions which may be (from God's perspective) mostly nonsense. We spend so much time and energy, it seems, on what is tertiary, building groups and institutions around minor points of difference, "straining gnats but swallowing camels" (as Jesus said).</div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-67056027046589056152011-07-17T18:22:00.000-04:002011-07-17T18:22:47.813-04:00Culture Quote of the Day - ambiguity in religion<div style="margin-bottom: 0in;">“Ambiguity in religion is no vice. Those who possess absolute truth are too often those who seek to impose their version of the truth on others. Those who struggle, who see the complexity of faith, are typically far more tolerant of diversity and dissent. For religious minorities such as the Jews, there is an undeniable appeal to finding themselves in the midst of a mature and conflicted majority religion.”</div><div style="margin-bottom: 0in; text-align: right;"></div><div style="margin-bottom: 0in;">David Brog, <i>Standing With Israel: Why Christians Support the Jewish State</i></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-24281995583252955572011-07-16T15:13:00.000-04:002011-07-16T15:13:23.475-04:00Culture Quote of the Day - Stuck in ruts or seeking truth? (Maimonides)"Men like the opinions to which they have become accustomed from their youth; they defend them and shun contrary views: and this is one of the things that prevent men from finding the truth, for they cling to the opinions of habit."<br />
<div style="text-align: right;">Maimonides, <i>The Guide for the Perplexed</i></div><br />
This is so true. How do we overcome this tendency? How do we escape the inertia of living with our customs, habits, traditions, patterns, in short, with our ethnocentrism? How do we escape the tendency to recoil from anything that is new and different and strange to us? How do we develop an orientation toward getting out of our territory, our "bubble," and setting out on a search for truth that leads us into the "territory" (literal and figurative) of others? Can we develop the ability to see the tendency that Maimonides puts his finger on, and to work against it?Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-9665888745591689492011-07-11T13:50:00.001-04:002011-07-11T13:50:48.294-04:00Culture Quote of the Day - God the great iconoclast<div style="margin-bottom: 0in;"></div><div style="font-style: normal; font-weight: normal; margin-bottom: 0in; margin-left: 0.49in; margin-right: 0.43in; orphans: 2; widows: 2;"><span style="font-family: 'Times New Roman';"><span style="color: #cccccc; font-size: x-small;">Images of the Holy easily become holy images – sacrosanct. My idea of God is not a divine idea. It has to be shattered time after time. He shatters it Himself. He is the great iconoclast. Could we not almost say that this shattering is one of the marks of His presence?</span></span></div><div style="margin-bottom: 0in; margin-left: 0.49in; margin-right: 0.43in; orphans: 2; widows: 2;"><span class="Apple-style-span" style="color: #cccccc;"><br />
</span></div><div style="font-style: normal; font-weight: normal; margin-bottom: 0in; margin-left: 0.49in; margin-right: 0.43in; orphans: 2; widows: 2;"><span style="font-family: 'Times New Roman';"><span style="color: #cccccc; font-size: x-small;">Not my idea of God, but God.</span></span></div><div align="RIGHT" style="font-style: normal; font-weight: normal; margin-bottom: 0in; margin-left: 0.49in; margin-right: 0.43in; orphans: 2; widows: 2;"><span style="font-family: 'Times New Roman';"><span style="color: #cccccc; font-size: x-small;">C.S. Lewis, <i>A Grief Observed</i></span></span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span class="Apple-style-span" style="color: #cccccc;"><br />
</span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span class="Apple-style-span" style="color: #cccccc;"><span style="font-size: small;">How true this is. This is human nature, to create images of God, and then to focus on, I would say to exalt, and in the worst of times, to idolize (i.e., to worship, to commit idolatry) those images. </span> </span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span class="Apple-style-span" style="color: #cccccc;"><br />
</span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span class="Apple-style-span" style="color: #cccccc;"><span style="font-size: small;">I love the image of God as the “great iconoclast.” And often, he uses other people – sometimes, the very Other, e.g., people from a different religious tradition altogether – to shatter our images. </span> </span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span class="Apple-style-span" style="color: #cccccc;"><br />
</span></div><div style="margin-bottom: 0in; margin-right: 0.43in;"><span style="color: #cccccc; font-size: small;">May God “show up” (as some people put it) and shatter our images of Him, whenever and however necessary.</span></div><span class="Apple-style-span" style="color: #cccccc;"><br />
</span><br />
<div style="margin-bottom: 0in;"><br />
</div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-24421343045135496192011-07-04T13:31:00.003-04:002011-07-04T13:31:39.716-04:00Christ-Centered Patriotism? (Celebrating the 4th)<div dir="ltr" style="text-align: left;" trbidi="on">On the occasion of the 4<sup>th</sup> of July, I find myself reflecting on Christ-centered patriotism.<br />
<div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I'm reminded of my friend Pastor Jin Kim's concept of being “penitently Presbyterian,” and the idea of applying this to being American, i.e., being “penitently American.” The idea is, to embrace my identity as an American, but in a humble, penitent way. Rather than being “proud to be an American,” might I be “humble to be an American”? Humble both in light of the fact that I did nothing to “earn” my American citizenship (thanks, mom, that you gave birth to me in the U.S.), and in light of the fact that we have our faults, our share of bad history, etc.?</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I am glad to be American, don't get me wrong. I wouldn't trade my citizenship. I think the U.S. is an amazing country, still a land of freedom and opportunity. Everywhere I have lived, I have met people who would give all that they have for American citizenship and the opportunity to try to make something of themselves in the U.S. I may be wrong, but my guess is that if you threw the world wide open and allowed people to move and live anywhere they wanted, more people would choose to live in the U.S. than any other country (is that just my American bias showing?).</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">Through our 28+ years living mainly outside of the U.S., my attitude toward the U.S. has changed. I have become more self-aware of how others view the U.S. (in particular, how they view American foreign policy). I have come to see the world, and American actions and policies, through the eyes of others, and this has tempered my views and my patriotism (has helped me become, I hope, more humble / penitent in my American identity).</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">We were in Tunisia during the Gulf War; we were in Egypt on 9/11 and during the beginning of the wars in Iraq and Afghanistan. We heard the critique and the criticisms, often were a sounding board for the frustrations of our local friends. During the (first) Gulf War, in particular, I often found myself in arguments, as my perspectives on what was happening clashed with those of my Tunisian friends. I found myself justifying and defending American actions, but then walking away feeling that the discussion had been fruitless and aggravating.</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I found myself reflecting on the fact that I was not in Tunisia (or elsewhere) to represent and defend the U.S. and its interests (note: I have never worked for the U.S. Government). On the other hand, the New Testament teaches clearly that all Christians are “Ambassadors of Christ,” called to represent him and his “ministry of reconciliation” to all people we meet, anywhere and everywhere. We are called to be “good news,” to be lifting up Jesus. I had more than one conversation about American policy and practice, at the end of which I walked away wondering whether the person I had been talking with was closer to or farther from Jesus, than before we talked. And I realized that, for me at least, arguing a political (or other) point, from the American perspective, was not near as important as sharing the blessings of life in Jesus.</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">While I am glad to be American, I have become somewhat less attached (in a good way, I think) to my American identity. I am more ready to listen to criticism of America and American policy (though remember that peoples' points of view are just that, points of view, and not necessarily “true” in an objective sense). </div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">As I have written elsewhere, I have also drifted, somewhat, toward becoming culturally “marginal,” not totally fitting in anywhere. Is this a good thing or not? It doesn't always feel good. But then, the New Testament also teaches that we who experience life through Jesus are (like Abraham and so many others of God's people) “pilgrims and strangers” on the earth, with our “citizenship in heaven” and looking forward to “a city that is to come.” </div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">So to my fellow American Christians I say, enjoy celebrating the 4<sup>th</sup> of July. Thank God for the privileges and blessings we enjoy in the U.S. But let's not idolize our country, our people, our nationality. Let's not look down on others or consider ourselves better (more good New Testament advice). And let's remember that we are “pilgrims and strangers” on this earth, here to represent and lift up Jesus (not our President or our nation's actions or politics) and to pass on the blessings of life in God to all others. “Blessed to be a blessing” (another Biblical theme) – may this be true of us as Americans as well as in our identity as Christians.</div></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-14178661153411304912011-07-04T13:31:00.001-04:002011-07-04T13:31:17.131-04:00Christ-Centered Patriotism? (Celebrating the 4th)<div dir="ltr" style="text-align: left;" trbidi="on">On the occasion of the 4<sup>th</sup> of July, I find myself reflecting on Christ-centered patriotism.<br />
<div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I'm reminded of my friend Pastor Jin Kim's concept of being “penitently Presbyterian,” and the idea of applying this to being American, i.e., being “penitently American.” The idea is, to embrace my identity as an American, but in a humble, penitent way. Rather than being “proud to be an American,” might I be “humble to be an American”? Humble both in light of the fact that I did nothing to “earn” my American citizenship (thanks, mom, that you gave birth to me in the U.S.), and in light of the fact that we have our faults, our share of bad history, etc.?</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I am glad to be American, don't get me wrong. I wouldn't trade my citizenship. I think the U.S. is an amazing country, still a land of freedom and opportunity. Everywhere I have lived, I have met people who would give all that they have for American citizenship and the opportunity to try to make something of themselves in the U.S. I may be wrong, but my guess is that if you threw the world wide open and allowed people to move and live anywhere they wanted, more people would choose to live in the U.S. than any other country (is that just my American bias showing?).</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">Through our 28+ years living mainly outside of the U.S., my attitude toward the U.S. has changed. I have become more self-aware of how others view the U.S. (in particular, how they view American foreign policy). I have come to see the world, and American actions and policies, through the eyes of others, and this has tempered my views and my patriotism (has helped me become, I hope, more humble / penitent in my American identity).</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">We were in Tunisia during the Gulf War; we were in Egypt on 9/11 and during the beginning of the wars in Iraq and Afghanistan. We heard the critique and the criticisms, often were a sounding board for the frustrations of our local friends. During the (first) Gulf War, in particular, I often found myself in arguments, as my perspectives on what was happening clashed with those of my Tunisian friends. I found myself justifying and defending American actions, but then walking away feeling that the discussion had been fruitless and aggravating.</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">I found myself reflecting on the fact that I was not in Tunisia (or elsewhere) to represent and defend the U.S. and its interests (note: I have never worked for the U.S. Government). On the other hand, the New Testament teaches clearly that all Christians are “Ambassadors of Christ,” called to represent him and his “ministry of reconciliation” to all people we meet, anywhere and everywhere. We are called to be “good news,” to be lifting up Jesus. I had more than one conversation about American policy and practice, at the end of which I walked away wondering whether the person I had been talking with was closer to or farther from Jesus, than before we talked. And I realized that, for me at least, arguing a political (or other) point, from the American perspective, was not near as important as sharing the blessings of life in Jesus.</div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">While I am glad to be American, I have become somewhat less attached (in a good way, I think) to my American identity. I am more ready to listen to criticism of America and American policy (though remember that peoples' points of view are just that, points of view, and not necessarily “true” in an objective sense). </div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">As I have written elsewhere, I have also drifted, somewhat, toward becoming culturally “marginal,” not totally fitting in anywhere. Is this a good thing or not? It doesn't always feel good. But then, the New Testament also teaches that we who experience life through Jesus are (like Abraham and so many others of God's people) “pilgrims and strangers” on the earth, with our “citizenship in heaven” and looking forward to “a city that is to come.” </div><div style="margin-bottom: 0in;"><br />
</div><div style="margin-bottom: 0in;">So to my fellow American Christians I say, enjoy celebrating the 4<sup>th</sup> of July. Thank God for the privileges and blessings we enjoy in the U.S. But let's not idolize our country, our people, our nationality. Let's not look down on others or consider ourselves better (more good New Testament advice). And let's remember that we are “pilgrims and strangers” on this earth, here to represent and lift up Jesus (not our President or our nation's actions or politics) and to pass on the blessings of life in God to all others. “Blessed to be a blessing” (another Biblical theme) – may this be true of us as Americans as well as in our identity as Christians.</div></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-43930273651992414692011-07-01T10:08:00.001-04:002011-07-01T10:09:14.991-04:00Allah: A Christian Response<div dir="ltr" style="text-align: left;" trbidi="on"><span class="Apple-style-span" style="font-family: Georgia, serif;"><span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 1px; -webkit-border-vertical-spacing: 1px; color: #eeeeee; font-size: 14px; line-height: 19px;">I have read many books (and answered many questions) related to the question of whether Christians and Muslims worship the same God. This is the best book I have read on the subject, and it is particularly helpful and interesting because Volf addresses the broader context, including ways in which God and religion serve as identity markers and contribute to conflict between groups. His discussion of the views of some key historical figures (including Martin Luther) on the question is very helpful. And a significant part of the book is the discussion of whether Christians and Muslims can find a way to work together for the "common good" (rather than trying to destroy each other).</span><br />
<br />
<span class="Apple-style-span" style="-webkit-border-horizontal-spacing: 1px; -webkit-border-vertical-spacing: 1px; color: #181818; font-size: 14px; line-height: 19px;"><a href="http://www.amazon.com/dp/0061927074?tag=salashal-20&camp=213761&creative=393545&linkCode=bpl&creativeASIN=0061927074&adid=10QB4MXDZ9EVNBP3MMPC&">I highly recommend this book, for Christians and Muslims alike. But to benefit, you have to approach it with an open mind...</a></span></span></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-5354905537156824362011-06-26T09:01:00.000-04:002011-06-26T09:01:05.400-04:00Building Hope: The Final Statement<div dir="ltr" style="text-align: left;" trbidi="on"><a href="http://peace-catalyst.net/blog/post/yale-reconciliation-program:-building-hope-conference">Here is the Final Statement from the 10-day Building Hope Conference of the Reconciliation Program at the Center for Faith and Culture at Yale Divinity. It was a significant, transformative, "intercultural" and "interreligious" time.</a></div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0tag:blogger.com,1999:blog-3349369372721549755.post-70019090213311316472011-06-24T07:30:00.000-04:002011-06-24T07:30:10.677-04:00Cross-Cultural Friendship Revisited<div dir="ltr" style="text-align: left;" trbidi="on">I think my previous post, "Is It Possible to Be Friends With Someone of Another Culture or Religion?" may have come across that it was hopeless. I didn't mean to leave it that way, just to raise the question, to reflect on the fact that building friendship with someone from a different culture or religion can be tricky, can present surprises and challenges along the way, because of our different expectations about friendship and ways of approaching friendship.<br />
<br />
I know, for example, that I have disappointed Arab friends at different times. Americans tend to be quickly "friendly," with people we barely know; but as individualists (culturally), and due to various factors, we have boundaries around the expectations between friends. Even a good friend, for example, might call and need help, but will accept various excuses if it doesn't work out; an Arab, though, in general, would never not help a friend, even if it were very inconvenient.<br />
<br />
That's the thing. Friendship, I think, is about how deeply you can share with another person. It's about trust. And it's about what you can depend on, what you can expect. It's about loyalty, who will stick by you, and through what? At the very least, a cross-cultural or cross-religious friendship takes time, perhaps (?) longer than one with someone culturally and religiously closer. (And for me, there are levels or degrees of relationship, of friendship, or perhaps circles.)<br />
<br />
So to conclude, I made some new friends this past week at the "Building Hope" Conference - some new Christian friends (American and other), some new Jewish friends (mostly Orthodox, and from different countries), and some new Muslim friends (from America and from both Muslim-majority and Muslim-minority lands). But I use the term carefully - we were "friendly" with each other, and we began sharing stories (some of them deep, profound, very personal); we began (at least some of us with some others) talking about our "personal" lives, our families. We <i>began</i>...we laid a foundation. But it will take time for the relationships to go deep, to get to know each other well, build trust. And we'll probably have to pass through periods/areas of Miroslav's "non-understanding."<br />
<br />
And to return to Tunisia, I do have strong Tunisian friendships. I lived there for 12 years, and spent thousands of hours with many different people. I know several Tunisian friends who I absolutely can count on - if I showed up in Tunisia, homeless (or not), and in need (of any kind), they would take me in (no questions asked), give me money or whatever I needed, and make sure I was all right. They would treat me (in my book) as if I were family. And that's partly the beauty of the Tunisian (Arab, Muslim) cultural way of treating people you have spent much time with. </div>Mideast Maghttp://www.blogger.com/profile/13585750308774410769noreply@blogger.com0