CAPÍTULO II: MARCO TEÓRICO
2.3. Definiciones conceptuales
The examples above show that ABCs, by simply being themselves, can create conflict because they operate from a different value base. While the values of individualism and treating people as equals in a Western sense are valued and expected in South Australian Anglo-Celtic culture, to some degree, in Chinese Migrant Churches “these same values, even when demonstrated respectfully, can be considered rude, unrefined, ill-mannered and even contemptuous.”45 Once the difference in values is understood,
it is easy to see how conflicts can arise.
The answer to how ABCs should deal with unintentional marginalisation due to Confucian values is complex, if there is a workable solution at all. In fact, Andrew Hong proposes in his blog titled “Second generation strategies that don’t work” that all approaches can be difficult.46 Here I will discuss only one strategy, which could be part
of the answer, and that is that ABCs adopt the attitude of a missionary.
There are sound theological reasons for ABCs committing themselves to this. When God finished creating the world, he looked at the “vast array” (Genesis 2:1, New International Version) and announced that “it was very good” (Genesis 1:31). We need to celebrate diversity, including of people. As all people bear the image of God (Genesis 1:27), Elmer observes that “to learn of them with an open mind is to discover how God reveals something of himself through their distinct world and life view.”47
45 Elmer, Cross-cultural Conflict, 62.
46 Andrew Hong, “Second Generation Ministries that Don’t Work,” http://andrewhong.net/2010/12/24/sec- ond-generation-strategies-that-dont-work/ . The approaches he talks about are stay and submit, communicate, fight for change, leave for another church and act as a buffer for the next generation. Ying Yee has a contrary view, however. See Ying Yee, “Second Generation Strategies that Do Work?? Maybe!” http://yingyee.wordpress.com/2013/10/19/sec- ond-generations-strategies-that-do-work-maybe/
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In Romans 14, “Paul deals with differences that endanger unity, primarily eating preferences and observance of special days.”48 Rather than be divided over these
matters, he says “accept him whose faith is weak, without passing judgment on disputable matters” (Romans 14:1). Disputable matters are individual preferences, opinions or debatable points – “issues where there is reasonable doubt as to the absolutely correct interpretation.”49 At verses 19 and 20, Paul says “Let us...make every
effort to do what leads to peace and to mutual edification. Do not destroy the work of God for the sake of food”. Paul goes on to say “Accept one another, then, as Christ accepted you” (Romans 15:7).
Love cannot be expressed in a vacuum. It can either be expressed “egocentrally (my way) or sociocentrally (as the other person would define an act of love).”50 If
love is expressed in a contextual and incarnational way, “the fewer conflicts we will experience, the more we will be able to build authentic relationships, and the greater will be our ability to communicate God’s truth.” 51 It could contribute to creating a
community of inclusion and embrace.
So, where an ABC does not have Confucian values, but a migrant does, it may be for the ABC to enter the mission field and express love to them in their way. For example, they could choose not to get frustrated following a vote and observe the Confucian hierarchy in a committee meeting. However, if an ABC uses this strategy, there are at least a few things they could be mindful of.
Firstly, this concept can be quite difficult for an ABC to discover. The difficulty arises because the mission field of an ABC is in their home or local church, in a culture that they have grown up in and to a community that more or less raised them. An ABC can have expectations that the Chinese Migrant Church should have the same culture and values as them and not understand that they are in fact the minority culture. They may expect the Chinese Migrant Church that they were born into to understand them. Secondly, it can be incredibly painful and frustrating for an ABC to do. In fact, an ABC might find it easier go on the mission I described in the first sentence of this chapter - overseas, to a foreign culture or to an unknown group of people. It is more
48 Elmer, Cross-cultural Conflict, 30. 49 Elmer, Cross-cultural Conflict, 30. 50 Elmer, Cross-cultural Conflict, 14.
51 Elmer, Cross-cultural conflict, 14. See also Ross Langmead, “Mission and Contextualisation,” Journal of Tribal Studies, Vol II No. 1 (January to June 1998), 45, 49 and Ross Langmead, “Taking Shape: Incarnational Mission,” Ver- bum SVD 45 (2004), 173-186.
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than an ordinary challenge. For ABCs to set aside their cultural identity can be almost sacrilege.52They will have to take the example set by Christ who did not cling to a
cultural identity and became not only a Jew but also served among the Jews.53 With
humility, ABCs must consciously release their attachments to their own values. This can produce “emotional stress” and “antagonism”. To become incarnate in another culture, particularly one that ABCs sometimes deliberately distinguish themselves from, is a “trial by fire, a test of inner strength, of personal faith, and most of all a test of the veracity of one’s love.”54
Thirdly, an ABC must understand Confucian values in order to be an effective missionary; “engaging contextually involves exploring worldview, language, customs, traditions and what gospel transformation might mean in each context.”55 ABCs can
mistakenly believe that they understand these things because they have had a lifetime of close association with people with Confucian values. However, that may not be the case even if they know how to navigate their way around a community who values them. They may know that they exist in vague terms. They may not know them at all. They may deny them. It can take some education, provoking conversations and good thought to truly gain an appreciation of them. ABCs need to “construct....a hypothetical profile of [their] values and then compare [their] own values...to that profile.” 56 From that profile, they can identify areas in their value orientation that they
must adapt and change.
Fourthly, expressing love in their way does not always mean doing everything their way. Sometimes it will be necessary, but sometimes it will be wise not to if, for example, it is not biblical, lawful, reasonable, is sinful or impacts on health and safety. On some occasions when an ABC is trying to advocate for change (particularly in relation to culture) it may be effective to do things using the values of ABCs, while still loving those born overseas as much as possible. However, an ABC should understand that change is generally slow. It could be generational change. As Ying Yee says:
Real deep seated long lasting change does not happen overnight. It can take a life time. How can we expect a church, that has long standing traditions with all their cultural complexities, [to] change within a matter of a few years. It is totally unrealistic.57 52 Sherwood Lingenfelter, Ministering Cross-Culturally (Grand Rapids, MI: Baker Academic, 2003), 24. 53 Langmead, “Taking Shape: Incarnational Mission,” 173.
54 Lingenfelter, Ministering Cross-Culturally, 24, 17 and 25. 55 Langmead, “Contextual Mission,” 4.
56 Lingenfelter, Ministering Cross-Culturally, 118.
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Fifthly, given the difficulties, in my experience, it is necessary for ABCs using this approach to have support. I have received much support from ABCs who are older and more experienced in different States, ABCs who are going through the same things as me, and non-ABCs who have a particular interest in these issues such as a Senior Lecturer in Intercultural Studies. I am also involved in supporting younger ABCs who are wrestling with these issues. This is part of what “red,” the organisation I founded, does. My support to them in relation to this issue includes providing mentoring, leadership training, linking them with others who can share similar experiences, and assisting them to deal with migrants in their Church context.
Finally, ABCs may be unaware of the strategy of adopting the attitude of a missionary. In order to encourage cultural intelligence amongst ABCs, more education and training is required. The churches, bible colleges and organisations like red could all have a part in this.
Conclusion
With the presence of Confucian values (such as harmony, filial piety, ritual propriety, respect and honour) in Chinese Migrant Churches there is a risk of ABCs being unintentionally marginalised. In situations such as voting and being part of a committee, ABCs are the minority culture so usually the migrants’ values are preferred. If an ABC exerts their Western values, there could be no effect. Worse, there could be detrimental consequences. One solution is for ABCs to have the mindset of a missionary and to love the migrants in the way that they understand. This is part of what God calls us to do and can increase communication, result in fewer conflicts, build authentic relationships and contribute to creating a community of inclusion and embrace.
This chapter makes it seem like I am a foreigner in my own land. Sometimes it feels like that. Despite this, the Christian Migrant Church is home to me and perhaps it is also where my heart is.