Bosch and Zizek on the larger problem of violence

Zizek:

If there is a unifying thesis that runs through the bric-a-brac of reflections on violence that follow, it is that a similar paradox holds true for violence. At the forefront of our minds, the obvious signals of violence are acts of crime and terror, civil unrest, international conflict. But we should learn to step back, to disentangle ourselves from the fascinating lure of this directly visible “subjective” violence, violence performed by a clearly identifiable agent. We need to perceive the contours of the background which generates such outbursts. A step back enables us to identify a violence that sustains our very efforts to fight violence and to promote tolerance. This is the starting point, perhaps even the axiom, of the present book: subjective violence is just the most visible portion of a triumvirate that also includes two objective kinds of violence. First, there is a “symbolic” violence embodied in language and its forms, what Heidegger would call “our house of being.” As we shall see later, this violence is not only at work in the obvious-and extensively studied-cases of incitement and of the relations of social domination reproduced in our habitual speech forms: there is a more fundamental form of violence still that pertains to language as such, to its imposition of a certain universe of meaning. Second, there is what I call “systemic” violence, or the often catastrophic consequences of the smooth functioning of our economic and political systems.

Violence, p1

Bosch:

Third, there is the matter of violence. Support for violence is intrinsic to Marxism. Without condoning the violence of the status quo and Christians’ blessing of it (which is actually the bigger problem), one has to express concern about the support for revolutionary violence (which is actually the lesser problem, since it is really a response to the violence of the system) in some branches of liberation theology.

Transforming Mission, p441

They reflect on different aspects. But a common thread is an important reminder: the violence of the status quo is the bigger problem. I’m convinced we’ll achieve more if our public discourse tackle the issue of economic exclusion and inequality, inhumane living conditions and deep racism, elements of what I would consider to constitute the violence of the status quo today, almost inevitable by-products of the smooth functioning of our economic system. Violence, also in it’s “subjective” forms, is a serious problem facing South Africa. Yet the vigor with which we are tackling this issue might just be deflecting attention from the violence of the status quo, the violence that keep the the privileged the privileged, and the poor the poor. Creating the impression that the “real problem” is individual acts of violence associated with what is considered criminal, while this should be read symptom of a bigger problem of violence.

digging up some emerging dialogue

I’ve been wondering about the emerging conversation over the past few weeks. What happened, should we still use the language? And then someone contacted me on an old blog, asking about the emerging conversation in South Africa. The emergingafrica site is currently dead, but Roger helped me to get into some of the archives, so I’m just reposting something I wrote about a year ago on the emergingafrica blog.

Maybe just a short note before I start. I don’t think the emerging conversation is dead, I think the name became problematic and people moved. I still connect with the same people who was part of the emerging conversation 3 or 4 years ago when I go the ANiSA events, Amahoro gatherings, some academic conferences. I still see them on facebook, we are still talking about many of the same issues: justice, reconciliation, the future of the church, postmodernism, postcolonialism. Yes, the emphasis has changed, but that was inevitable, some of us might still like to connect to what is called emerging, others may not want to. But this is where I think we went:

where did emerging go – a response to Steve

Our friend and fellow blogger Steve Hays has been pushing hard on the question: “Where has the emerging conversation gone?” or “Why is the emerging conversation so quite/dead?”. That was the theme of the past three posts on this blog, so I thought a response might be a good idea. Steve’s questions seem to refer both to the broad conversation on the blogosphere concerning Missional/Emerging, as well as this specific website, and the lack of conversation going on here. I’ll try and quickly make a few comments on both. Some of this will be quite personal, and others attempts at taking a few steps back and analyzing what’s happening.

I found Emerging Africa in 2006 (then still called Emergent Africa). It was a place to connect to a group of people asking certain questions, and more specifically, a group of diverse people blogging and asking certain questions that I could connect with. However, I was never a very active Emerging Africa user. I only posted 5 posts since 2006, only 2 of which was actual posts with content I myself generated and thoughts which I wanted to engage others in. Two others was just responses on emerging that was doing the round in South Africa that I posted here, and 1 was an add on a conference.

About 70-75% of the content on this site was created by 5 people over the past 5 years1. A lot of people came in, dropped a comment at some point, but we need to take note that this site was never a large community of bloggers, but rather a small group of people connecting, and a lot sometimes visiting and making a comment or two. Steve himself were one of the 5, and he doesn’t consider himself to be emerging. Of the most active 10 people on the site, all those I’ve ever met also keep there own blogs, and are more active on their own blogs than on this one.

Those I’ve met: Maybe that need to be mentioned as well. Back when I first joined Emerging Africa, I knew none of the people on this list, now I find much more joy in visiting them in person (when I have the chance – for those in Cape Town) than.

In short: We shouldn’t expect too much from this site. For most of the active contributors over the years, this wasn’t the blogging place they put most energy into, and thus can’t be a measure of the depth of a conversation. Maybe the resource point made earlier should be considered more strongly. EmergingAfrica is a place pointing people to others. And I guess it’s also an important archive of what happened in the SA blogosphere regarding emerging.

But, then I’ll have to respond to questions concerning the broader conversation, and why most of us isn’t running blogs connected to strict emerging inner-politics and dialogue. This has been discussed a lot, as the different death of emerging conversations ran over the years. I listed some posts on this earlier this year, and others from 2008.

Let me take this earlier writings further with a few comments:

The diversity within emerging was unbearable to say the least. Dan Kimball (author of [2003]) expressed this when he refused to use emerging anymore. His choice to rather use missional should make us wary of continuing the “missional/emerging” way of making the two the same as well. I sometimes wondered about the diverse theology within the emerging scene myself, and even today it remains a struggle, because we seem to dump a number of people together under a “missional/emerging” category whom who has distinctly different approaches to theology.

Maybe this is where the waters get fuzzy. Because where does emerging start and where does it end? When I engage liberation theology, I would describe it as a form of what should go under the broad term emerging2, but others who traditionally participated in the emerging conversation would be strongly apposed to this. Furthermore, when I engage liberation theology, I find better dialogue partners than my emerging friends, these are theologians who are working on issues of justice in different ways, but wouldn’t connect themselves to what I’d call emerging. So suddenly emerging takes me to places which are not predominantly emerging, and where the typical emerging bunch (white, male, western, rich) doesn’t have the dominant voice anymore.

So, we get this weird place where we are no longer busy with the emerging conversation proper. To link onto Brian Mclaren (The Justice Project, p268 endnote 10), maybe we’ve discovered that the emerging conversation led us to places where others have been for some time. Maybe it was only our best theologians, and not on a congregational level3, maybe it was in a somewhat different way, maybe we contribute something unique because we were influenced by the emerging conversation, but we nevertheless find ourselves on territory which is shared by others.

So, maybe Andrew Jones was right when he said the emerging conversation was mainstreamed, as much as we might hate to hear this, and maybe this is true in South Africa as well – missional/emerging was the theme of the South African Missiological Society, not the type of place you’d have expected to find us 5 years ago. But maybe those who talked the emerging lingo was forced into other conversations exactly by there being emerging (and now I’m following the “Brian Mclaren” thread of emerging talk). We started out rediscovering the “Kingdom of God”. This forced us both into conversation with high profile theologians who have been trying to point the way for generations, but have been ignored by the Christian populace, as well as into conversation with those who are busy actually engaging injustice in the world (feminists, liberation theologians, postcolonial thinkers, economists, politicians, philosophers, activists).

So where did the conversation go? My guess is it went a hundred places. Most of these places won’t go by the name “emerging”. The more important question which should be asked if we wonder whether the conversation is dead is whether those who connected to it when emerging lingo 3/4 years ago consider there time of participation in this lingo as worthwhile seen from where they are now (I for one definitely do).

More could be said, but hopefully this take us a step further into understanding what is happening, and thinking about the place of Emerging Africa.

1) A note, the statistics mentioned reflects the real statistics of EmergingAfrica at the time, it’s not guesswork

2) This point I will definitely change when writing today. I would rather define Emerging as an approach drawing from the well of liberation theology, working towards becoming a form of liberation theology.

3) Maybe it is those in oppressed communities and groups. Women, black people, the poor, who we’ve been led to.