There is No Spoon: Christian Boundary Maintenance

I have been fascinated with the idea of social networks since taking a great course in grad school when social network analysis was just beginning. In some ways, the question of who’s in and who’s out is a connecting thread that runs across my career.

My dissertation was on people who regularly attend church but never join (I saw them as boundary poachers, although the findings proved more complicated than that). I used network analysis to study three congregations and their relationship patterns in the early 90s (but I didn’t pay enough attention to bridging capital — more later).

Perhaps that research is what led me to be so critical of the effort we put into maintaining boundaries. I distinctly remember hearing a Focus on the Family broadcast telling of a group of school children playing at a newly constructed playground. Well-intentioned psychologists, it was argued, believed that they didn’t want to limit the childrens’ sense of adventure and so didn’t put fences around the school yard. The children, not knowing where the edges were, huddled anxiously in a clump being afraid to venture out. The chagrined psychologists had fences put up and then the children played happily in their new playground.

Parenthetically, I once put my university library staff along with the psych department to work to locate the original source. It appears to be apocryphal but is regularly repeated in blogs, sermons, and parenting articles. (A google scholar search just now came up pretty empty.)

trafalgar

Anyway, when I heard the report I knew what was wrong. They were looking in the wrong direction for meaning. It’s not at the edges but it’s in the center. I suggested to a friend (as I have repeated for years) that the solution isn’t to focus on the fences but the build a monolith in the center of the playground and tell the children they can play where ever they want as long as they can see the statue. This picture of Trafalgar square is as close as I’ve come to capturing what I had in mind.

The same ideas apply to Christian identity. If we spend all our time exploring the edges that separate us from others, we’re investing in creating and maintaining boundaries that function to that end. If this boundary weakens, we have to go and repair it right away like a rancher keeping the cattle in.

Instead, we can rest in the New Testament image of the Shepherd who knows the sheep and walks in their midst. They listen for him and move when he moves.

But we keep trying to build fences. I think this is a normal sociological process. We like to be with people like us. So we spend our energies creating points of separation that keep the outsiders out (and the insiders in). It’s an effective form of social control and identity marking, but it is a far cry from the outreach of the Gospel.

Spend just a few days reading Facebook or Twitter and you’ll see this in operation. We find things about which to be offended: how dare you say Happy Holidays instead of Merry Christmas? Women can teach Sunday School but not preach (there was a great blog but I lost it). We have church trials surrounding a Methodist minister who officiated at his gay son’s wedding. We separate the Wesleyans from the Calvinists. We separate over science and faith. Don’t get me started on the Christians engaged in political fights on Facebook, calling each other out for not being True Christians.

In my Spirituality, Faith, and Justice class Thursday night, we were discussing the role of narrative in the pursuit of justice and the common good. This combined readings from Michael Sandel’s Justice and Walter Brueggemann’s Journey to the Common Good. Attending to story can bind us together. The real task, paraphrasing Brueggemann, is to reconstruct community is such a way as not not privilege one group over another but validate all stories.

weakties

I was attempting to illustrate this by drawing on the distinction between bonding social capital and bridging social capital. In that context, I returned to a classic piece of modern sociology — Mark Grannovetter’s The Strength of Weak Ties. Grannovetter argued that tightly bonded groups are good for social support but bad at building connections. For that, we need weak ties — the acquaintanceships that tell us about job prospects or allow information to be tested against reality.

For a quick explanation, check out this link from Information Week (where I got the graphic). The implication of the graph is that the energy in a strong tie group is expended inward. This provides a clear sense of who is in and who is out. The energy of a weak tie group is always expended outward — one never knows which of the surrounding circles is the source of potential contacts or information.

In the context of the class discussion, i was attempting to connect this to my prior work on millennials. One of the reasons they are concerned about the church is because they’ve maintained connections through social media with a diverse group of folks from different spheres of their lives. In short, they live in a weak-tie world.

This weekend Zach Hoag filled in on Zack Hunt’s blog (Zack has a cute new baby, but I’m a little biased about smart and beautiful babies since my granddaughter was born). Hoag wrote about the false fronts that are involved in our never-ending search for niceness. We stay away from the real messiness of the world because we’re maintaining face. Erving Goffman was a pioneer in exploring the ways in which we manage cues and props to create and maintain impressions. Boundary maintenance is another outcome of the same process.

One can find people who are less concerned about boundaries. Jonathan Fitzgerald wrote a profile of Nadia Bolz-Weber in the Daily Beast that defies membership in a single group (while acknowledging the danger of creating yet another Christian celebrity). In any case, Bolz-Weber fits a weak-ties model of social capital.

When I was talking to my class last week explaining the notion of social networks, I was struck by a new insight.

The notion of inside and outside are fictions. They’re helpful fictions and we find them comfortable. But they are fictions nonetheless.

There_is_no_SpoonI felt compelled to start quoting The Matrix (I’d already done a riff on Life of Brian). I found myself thinking of the boy Neo meets when he visits the Prophet. The boy can bend a spoon with his mind. Then Neo is told “There is no spoon“.

That made me think again about the Weak Ties diagram. The notion that we have all these little circles we’re part of isn’t true. It’s one big circle. And we’re all part of it.

God’s circle is bigger than we imagine and is not bounded by time or space much less by simple distinctions on who gets to preach or who gets to marry or who reads which science books.

What would happen if the evangelical church caught a vision of the bigger circle and the ways in which our stories are being co-written with each of us as influencers in every other story. Yes, I really liked the Day of the Doctors! What if all the energy we expend on separateness was spent building linkages to those different than ourselves?

It’s a great narrative — a storyline that starts at creation and runs throughout history to the restoration of that creation on earth as it is in heaven.

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9 thoughts on “There is No Spoon: Christian Boundary Maintenance

  1. Great post, John. I would love to see an imagined description of what a church – or more audaciously, a Church! – would look like if it embraced the idea of a network of weak links instead of the tight concentric “solar system” model where people are urged to fight their way to the center, where all the “power” lies. That this is the way we do things tells me that we haven’t really thought through “power” very well at all, at least not the way in which Jesus used it or gave it away.

    1. Thanks Michelle. I’ve been thinking about power relations as well. But if I start with the decentralized networks, it upsets most of our internal notions of power, celebrity, culture wars, and the like.

  2. John, I really like the “strong ties/weak ties” graphic and commentary. I think that it has a great deal of explanatory power, and not just for millennials.

  3. I’m reminded of Akbar S. Ahmed in Islam Under Siege: Living Dangerously in a Post-Honor World, where he identifies the problem with Al Qaeda and their ilk as “hyper-asabiyya,” what in other jargon might be called maximizing bonding social capital and eliminating bridging social capital.

    I’m really sympathetic to this approach – my United Methodist Church would profit from it – but I fear our normative doctrinal pluralism over the past generation has so eviscerated the center that we have a huge challenge ahead if we’re to try it.

    1. Richard: I appreciate the difficulty. But it’s actually been the influence of some isolated Methodist churches that I’ve been aware of the importance of story. It seems to me that everybody has a fundamentalist relative who aggressively challenged them at Thanksgiving over issues of pluralism vs rigidity/certainty. It creates a fear of being labeled “one of those people”. If we began sharing our actual stories and struggles with faith, scripture, and the broader culture, I think we’d find a more robust conversation than we’ve allowed. At least that’s my hope and prayer.

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