| Andrew's profileAndrew spacePhotosBlogLists |  Tools  Help |
|
6/25/2009 Narrative-criticial Bible studies on Mark A while back I wrote about narrative criticism - one of the things we learnt at Bible collge (see previous post).Intstead of merely reading biblical narratives as though they were plain matter-of-fact accounts, this is an approach to reading biblical narratives that tries to look out for what narrative techniques the author is employing, in order to see what he is trying to evoke in the reader. In our culture we're not used to sitting and listening to long stories. Instead we sit down to watch stories in the form of a 60 minute TV show or a 90 minute movie - and so we're used to picking up narrative cues in different ways. This means we have to work hard to discern the narrative techniques used in biblical narratives. How is he using irony? how is he describing this character? what themes keep cropping up in this section of the story? And what is the author trying to evoke in us, the reader, with these narrative techniques? These (and more) are the kinid of questions we have to ask. Well, last year for our Thursday night Bible study group I had a go writing Bible studies on Mark using a narrative-critical approach. I thought I'd share with you the results of my efforts. You can download them for free here as a PDF file! We took two weeks to read through the gospel of Mark, with me pausinig the reading from time to time to highlight things. Then we had seven studies, and one final wrapup studies - for a total of ten weeks. The wrapup study is probably a bit puzzling - basically we played a game where people had to guess the phrase. It might have been pictionary or charades - I can't remember. And the last few pages of the PDF file contains some information for leaders. Be aware that it's kind of written for my way of doing studies - so sometimes I would add things that weren't on the sheet. But feel free to download and use them! [ PS: more on Bible study writing soon... ] 6/22/2009 Transactional analysis - and conflict in Chinese culture It's said that harmony is greatly prized in Chinese culture - and conflict is avoided at all costs. For instance one of Confucius' sayings was that the only kind of conflict that should be allowed is the 'conflict' of an archery contest between two gentlemen. But even in that case, they way in which they 'compete' is to be civilised (see post on Confucianism here)! Master said, 'There is no contention between gentlemen. The nearest to it is, perhaps, archery. In archery they bow and make way for one another as they go up and on coming down they drink together. Even the way they contend is gentlemanly.' However, it's not actually entirely true that conflict is to be avoided at all costs. Conflict - and the disharmony that comes from it - is actually very much allowed, but only in certian circumstances... And this comes about because of the heirarchical nature of Chinese culture - another feature of Confucianism.The five li, or key relationships in Chinese society were: emperor-subject, father-son, husband-wife, older-younger, friend-friend. And apart from the last one, those li established strongly heirarchical relationships where the emperor ruled the subjects, the father ruled his sons, the husband his wife, and the older ruled the younger (see another post on Confucianism here). Of course, what is ideal is for the superior person to relate to the subordinate in a harmonious way - perhaps providing for them, instructing them, gently chiding them, as in the following diagram (borrowing from Transactional Analysis, see previous post).  Older: Oh, you did a good job there. That's so good. Next time make sure you get some sleep, okay? 
Older: How dare you do such a thing! However conflict that exists outside of this heirarchical structure is definitely not allowed. For instance, if the younger was to be rude and demanding, that is a serious breach of the heirarchical structure. This would cause more than raised eyebrows - it would attract a loss of lien for the younger, and the condemnation of the community. 
Younger: No, I've had it! I'm not listening to you any more! Here is another diagram that is even worse than the previous one. This would be even more shocking in Chinese culture - because not only is the younger speaking out against the older, the younger is also treating the older in the way a younger person would be treated in Chinese culture, thereby denying him the status and respect that an older person would normally expect to be shown! In the eyes of the community, it wouldn't have mattered what the older person did. The community would overlook that, and focus all its condemnation on the terrible rift in social fabric caused by the younger. 
Younger: How dare you do such a thing! This all goes to show how important social heirarchy is in Chinese culture! Hsien Chin Hu, in her article "The Chinese Concepts of 'Face'," recounts an incident when she happened to slap the face of a servant boy for dishonesty. She reflects that, "it is bad manners to hit anyone, for a young lady to administer physical punishment to a male servant is altogether beneath her dignity. For a long time I had to endure the reproaches of my family and in the eys of the servants I had definitely 'lost lien.' No one had sympathy for me, but the boy went unreprimaded by the others." It is true that harmony is a highly prized value in Chinese culture. But from this we can see that Chinese culture isn't about harmony per se, nor is it about absolute conflict avoidance. It's actually harmony within a particular heirarchical social order, which does in fact allow conflict - but only in a certain direction! [ PS: what do you think happens when the gospel comes to Chinese culture? ] 6/5/2009 Transactional Analysis - and Chinese culture 1. About Transactional AnalysisTransactional Analysis (or TA) is a way of mapping inter and intra-personal relationships developed by Eric Berne, in his book Games People Play. It essentially says that people operate out of one of three ego states: the parent, the adult, and the child (see diagram on the right). The Parent ego state, in its Nurturing mode, is empathic. It demonstrates, explains, and shares. It appreciates and sees what is right. It provides firm, not harsh structure and limits. Theologically sharp readers will already pick up the inherent positivism about humans, in describing 'natural children' in such positive terms. Underlying this is a humanistic philosophy that is obviously quite different from biblical Christianity (although it is quite similar to the assumptions of Chinese culture - read about it here). However putting that aside, Transactional Analysis is actually a helpful way of mapping out what happens when two people interact with one another - and particularly in identifying what makes a relationship dysfunctional... 2. Reciprocal transactions When people interact with each other, each person will do so out of one ego state or another. And the resulting transaction can be described as reciprocal /complementary - or not. More about the other sort later on, but here are some examples of reciprocal transactions. These can be considered healthy ways of relating. In this first example, these two individuals are both relating to each other out of their Adult ego states.  Alex: "I think we need to rethink our business stategy." (Adult) In this second example, the first person interacts playfully with the second, who responds in kind. They may be adults, but sometimes adults interact out of the Natural child ego state.  Alex (smiling): "Wouldn't it be funny if we put decaf in the coffee machine!" (Natural child) In this third example, the first person relates playfully with another person as a Natural child. This second person then responds (equally playfully) by taking on the role of the Nurturing parent.  Alex: "Oh no, I can't find that report! Panic! Panic!" (Natural child) This fourth example, however, is a little different. Here you have the two people taking on the roles of Not OK child and Critical parent - and those roles are certainly reciprocal. But if this represented the norm in a relationship between two adults, it would in fact be an unhealthy relationship!  Alex: (fearfully) "Um... can I please have this approved?" (Not OK child) 3. Crossed transactions There are other unhealthy ways of relating to one another. These are called crossed transactions - when there is a mismatch in the ego states chosen by the two individuals. In this next example, the first person engages with the second as an Adult - however the second person responds back as a Critical parent!  Alex: "I think we need to rethink our business stategy." (Adult) This next one has the first person engaging with the second as an Adult - but the second person responds back as the Not OK child!  Alex: "Can you make it to the team meeting in ten?" (Adult) In this final example, you have the first person taking on the role of Critical parent, while the second person responds as an Adult. This would probably infuriate the first person, because they expected the second person to fall into the Not OK child ego state - but he doesn't!  Alex: (barely contained rage) "Can you explain what you were thinking?" (Critical parent) 4. Transactional Analysis and the Chinese Transactional Analysis can be used to analyse relationship patterns in Chinese cultures. And interestingly, what you may often find is that people relate to each other out of ego states that reinforce Confucian social heirarchy... Leaders take on the parent ego state, and expect subordinates to relate to them from the child ego state. And in Confucianism this involves obedience and reverence (see article on Filial Piety). If things are going well, there will be peace - but peace that comes from a 'Nurturing parent' - 'Natural child' relationship. If however things are not going well, there will be conflict - and that conflict will manifest itself in terms of a 'Critical parent' - 'Not OK child' transaction! But when subordinates choose to transact out of the Adult ego state, it is seen as rude and disrespectful! 5. Transactions - and the gospel However when the gospel comes to the Chinese, it transforms everything - even the eyes with which we see one another in our Christian community. The predominant paradigm for Christian leadership is no longer authoritative parent - but humble slave! 42 Jesus called them together and said, "You know that those who are regarded as rulers of the Gentiles lord it over them, and their high officials exercise authority over them. 43 Not so with you. Instead, whoever wants to become great among you must be your servant, 44 and whoever wants to be first must be slave of all. 45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many." It's interesting that when the New Testament talks about the early church, we hear of masters and slaves being addressed ... as brothers. Of women no longer being invisible in the Christian community. Of Jew and Gentile relating to each other ... as equal partners of the one family. And this because the gospel dismantles the old structures of society in its wake, and creates a new community that is astoundingly egalitarian! And in particular what transforms the self-understanding of Christians is, on the one hand, having our eyes opened to see the depth, the extent, the horror of our own sinfulness. This creates a true humility in us, and takes away all self righteousness. And on the other hand it is seeing with greater clarity the glory of God in his righteous perfection. This takes our focus away from our own ego, our own position and rights - and instead centres it in its rightful place - the glory of God! [ PS: try mapping out some of your relationships - what do you discover? ] |
|
|
