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GEORGE FOX EVANGELICAL SEMINARY
VISUAL ETHNOGRAPHY AND LEARNING SYNTHESIS:
FINDING THE VOICE
DMIN 717: ENGAGING LEADERSHIP CONCEPTS
A PAPER SUBMITTED TO
DR. JASON CLARK
MARY PANDIANI
DECEMBER 8, 2014
INTRODUCTION
The Advance exemplifies the essence of ethnography, the study of a culture by
operating within it with “ideas of learning as embodied, emplaced, sensorial and
emphatic, rather than occurring simply through a mix of participation and observation.”1
The advantage of studying from the perspective of the subject, i.e. Cape Town, opens up
a sensory experience that impacts the researcher holistically, rather than as a mental
experiment. While the disadvantage may be the required time to find the nuggets of
wisdom that transcend one culture to another, the effort is worth the time. As my friend,
Jon Spellman, says, “A compelling narrative on the other hand… Now THAT will
change a person’s view!”2 Ethnography is the story of change that comes by way of
immersion and reflection.
Simultaneously while the Advance serves her students by exploring the city of
Cape Town, it also establishes a foundation of learning through mutuality and humility in
the unveiling of the DMLGP culture from George Fox. My perspective of how learning
is done at George Fox influences what I contribute to my own cohort and to a wider
circle of influence. Closing the Advance together, these words: Numquam Supra,
Numuvam Infra, Semper Iuxta (never above, never below, always beside) continue to
resonate even now as I write these reflections. In this sanctuary of learning, I explore my
experiences, interests, new knowledge, practice, application, synthesis, and methodology
with authentic anticipation of the changes that continue to occur. I’m learning.
DAILY EXAMEN – Personal Interests
1 Sarah Pink, Doing Sensory Ethnography (London: SAGE Publications Ltd, 2009), 63.2 Jon Spellman, “Story,” DMINLGP (blog), George Fox Seminary, September 18, 2014, accessed December 3, 2014, http://dminlgp.com/story/.
Day One (9/23): Arrival from Zambia; sick from the Yellow Fever shot – could barely get out of bed. A humbling state as I was so sure I would be ready to participate, only to discover my dependence on others. My first introduction: “Hi, I’m Mary. I’m sick. Does anyone have an aspirin?”
Day Two (9/24): Ready to learn, but still weak – meet leadership and cohort in person. Everyone is gracious. Find my cohort welcoming and supportive; Braai (traditional South African barbeque) dinner with cohort at Commodore Hotel
Day Three (9/25): Walk around the waterfront; meet with advisor, Stephen Garner; hear Chris Ahrends speak about leadership (powerful statement on the necessity of silence – great way to start the advance); all cohort welcome dinner
Day Four (9/26): District Six, Robben Island – meet Mandy Sanger, Noor Abraham, Mary Burton, in state of surreal reality that I’m walking in places of pain yet filled with forgiveness that opens up opportunity for reconciliation; dinner at waterfront with cohort; I’m the mom of the cohort, and I’m okay with that.
Day Five (9/27): Advisors presentations – unity in diversity – each topic so different yet provides a fuller picture of the Kingdom of God; dinner with LGP3 and LGP4 students
Day Six (9/28): Church at JL Zwane Presbyterian Church with Pastor; Tour Cape Town with Taliilee Fiqruu from Ethiopia, hosted by Rene August (named “August” because her great-grandfather was dropped off from Malaysia as a slave in the month of August) to see Cape Point, the penguins, and vineyards along coastline – grateful for the opportunity to be with someone who could help me see the city through her eyes – a black woman who grew up in Cape Town, now building bridges with all races; dinner overlooking the bay of Camps Bay with Rene.
Day Seven (9/29): Pecha Kucha presentations by LGP3 and LGP4; Khayelitsha experience with meeting Pastors Xola Skosana and Leon Oosthuizen; wine tasting provided by Deon Kitching, Mission Vision Tours; entire day gave me a true sense of the “extreme middle” – from poverty to wealth, beauty in heterogeneous to homogeneous relationships, missions to partnerships
Day Eight (9/30): Pecha Kucha presentations by LGP3 and LGP4: return to Khayelitsha with meeting Pastor Monwabisi Magoqi, Golden the Flowerman, and Learn to Earn organization; Dr. Alan Storey’s presentation; walk through town with cohort to dinner at HQ; experienced the lived out places of hope, especially in the town where Golden resides, able to walk through town without pity, exploring relationship
Day Nine (10/1): Walking tour Cape Town, take pictures, walk the beach and waterfront; Table Mountain visit; Cape Town reveals the glory of God’s creation at the same time of the evil of injustices and structures of violence
Day Ten (10/2): Take one final walk around the waterfront of Cape Town; head to airport; enjoy time with Chuck and Diane Conniry; looking forward to going home but also apprehensive of whether I can fulfill the requirements of the program
DISEQUILIBRIUM – New Knowledge
Walter Brueggemann speaks of the Psalms as a way of “living life in a more
excellent way”3 by experiencing orientation, disorientation, and then a new orientation.
The disequilibrium that occurs with disorientation creates fertile ground to learn
something new. By going to Cape Town, I immersed myself into significant
disorientation by experiencing an entirely different culture than my own as well as an
intimidating environment of the doctorate program. While all of this led to a state of
disequilibrium, I welcomed the opportunity to look at ideas, concepts, ways of living in
fresh ways.
In particular, I discovered how much I long for critical thinking skills. While I
recognize an environment emotionally and intuitively, I struggle with putting language
and logical thinking to the experience. Jason Clark’s use of Critical Thinking Concepts
and Tools4 and teaching on Critical Analysis have benefitted my ongoing learning of
what it means to discern the purpose, research, and evaluation of what I’m reading and
learning. The tools from Richard Paul and Linda Elder’s book overlapped in reading my
other required texts, in particular Anthony Elliot’s Contemporary Social Theory. I found
places of agreement and disagreement in approaches to social theory, most significantly
in the value of duality versus the trap of dualism.5 In the past, I had no words to
3 Walter Brueggemann. The Message of the Psalms: A Theological Commentary (Minneapolis: Fortress Press, 1985), 23.4 Richard Paul and Linda Elder, Miniature Guide to Critical Thinking Concepts and Tools (Thinker's Guide Library), 7 ed. (Tomales, CA: Foundation for Critical Thinking, 2014).5 Anthony Elliott, Contemporary Social Theory: an Introduction (Milton Park, Abingdon: Routledge, 2009), 129.
articulate my understanding within a framework of elements of thought. My enthusiasm
for critical thinking continued as I recommended the text to numerous people, including a
75 year old friend who called to say, “That’s it?” I laughed with her when we realized
the value of language to explain a difficult concept in simple words.
Perhaps not as academic, but certainly transformative, the other place of learning
came in the midst of my cohort experience. In past educational environments, I
attempted to make a name known for myself, and if that was not possible, I would retreat.
An either/or choice. But this time, I intentionally remained present both in our time at the
Advance, blog posts, and chat exchanges over the semester. If I had something to offer, I
spoke up. If I had a question, I asked it. But the motivation did not arise out of proving
my own sense of value; I was genuinely curious or confused and desired to engage. As a
result, I was able to learn from my cohort in ways I’ve not been able to do so in the past.
Finally, the greatest value of the Advance in Cape Town was Deon Kitching’s
theological approach to having us view the city. With previous experiences looking
through a theological lens of God’s love for the city, I was curious to see George Fox’s
perspective. Through Mission Vision Tours facilitation, I experienced reconciliation,
forgiveness in the midst of hopelessness, joy in the impoverished settlement of
Khayelitsha, and beauty both in God’s physical creation and image-bearing creation. In
addition, true to our motto: Numquam Supra, Numuvam Infra, Semper Iuxta (never
above, never below, always beside), I shared the encounter with advisors who saw
themselves as colleagues which further deepened the learning experience. That exposure
changed me, and continues to weave transformative movement through ongoing
conversations and experiences, as I hold sacred the memories, story-telling, and power of
the impact.
PRAXIS – The Practical Application
Years ago I was accused of being a heretic because I used the word, “praxis.”
Apparently, for the accuser, I was leaning too close to liberation theology, even Marxist
tendencies. I laugh now because I’m reminded of how quickly we move to judgment
without understanding the true implications of an idea. As a follower of Christ, my
desired intent with praxis is to keep practicing what I have learned as a way to embed it
into my life. I know now I’m not a heretic (at least in this area of doctrine), but even if I
am a heretic in other areas, God would still ask me to keep practicing my faith. Over the
course of this semester, there are a number of embedded practices that actually have
become life-giving.
First, I discovered the value of discipline when it comes to reading, writing, and
articulating the purpose of a particular piece. Before the Advance, we were to read four
books, all of which informed our time in Cape Town, that provided a foundation to begin
conversations. (By the way, I’ve recommended How to Talk About Books You Haven’t
Read to numerous theological thinking friends who love to belly laugh). From that point
forward, I now have read seven more books specific to this class. While initially
overwhelmed, I realized that the requirement forced me to engage in weekly topics that
stretched and challenged me. As well, by having to voice what I thought on the books,
the art of articulation actually helped me to understand what I thought.
The corollary of learning in this class extends to other environments of my
vocation. As I teach in the college setting as well as spiritual formation classes through
my own ministry, I find the ideas, challenges of thought, and informed questions impact
how I operate in teaching. Sharing the value of theology while sipping coffee with a
friend stirs up conversation that informs her own situation. By determining the difference
between a transactional and transformational leader with a colleague, this rationale
becomes a source of further debate in his role as Executive Director of a large non-profit.
Suggesting to a 75-year-old woman the book on Critical Thinking Concepts and Tools, I
recognize that my learning is a gift in her pursuit of learning.
LIVING INTO IT – Application
While working on my doctorate, I am studying Church History for an equivalency
course. In the breadth overview, the professor offers up a phrase continually, “just take
in the history as a stream of consciousness” (John Towes)6. In other words, allow
important concepts and facts that surface to remain, and let go of the rest. As in Church
History, the immersion into the doctorate program is similar. I allow what surfaces to
remain, while offering grace to let go of what does not. Perhaps it will return later.
The application of all the research, books, chats, and blogs merge into a strand of
understanding for how I view the world. Words that used to swirl around my head now
have expression whether on paper or in dialogue. While I would hope my paradigm of
engaging the way God works retains a buoyancy of dynamism, I’m finding the greatest
applicable piece causes me to make a definite statement of what I believe. It’s my chance
to be heard, reveal that which I’ve been reluctant before to show. Being able to explain to
people what I believe without a fear of chastisement empowers me in new ways.
6 John Towes, “History of Christianity” (MP3 of lecture, Regent College, Vancouver BC, Canada, November 6, 2014), accessed November 6, 2014, https://moodle.regent-college.edu/course/view.php?id=12.
Interestingly enough, by making the definite statement, I now can detach enough
to reflect on whether I agree with all of what I have said. In other words, by declaring
my theology, stance on leadership, how spiritual formation occurs, there is freedom in
making further distinctions, possible edits. Like Michelangelo’s chisel on the David, the
reflection places now provide greater details to notice what is most significant. The
David was always inside the piece of marble; it just needed a tool by which to emerge.
Through applying all the various components of the Engaging Leadership Concepts, I
have emerged.
ADVANTAGE OF RESEARCH – Synthesis
Who knew that research could be so much fun? Through various readings,
particularly when I didn’t understand something, I found new pathways to develop a way
forward. Taking time to explore various authors quoted in texts and other journals that
informed the writer opened up a world of possibility to pursue the topic further. Initially
when we started with Sarah Pink’s books on Ethnography, my mind did not comprehend
its distinction from anthropology or sociology. However, as I sat with the material and
looked at other sources, I found the meaning deepen in me that confirmed what I already
knew to be true – Ethnography values understanding a culture from within that culture.
As well with in both McGrath’s Christian Theology and Nohria and Khurana’s
Handbook of Leadership Theory and Practice, my knowledge increased not only because
of what they wrote or compiled, but because of how the text sent me to other places to
better understand differing perspectives. For the blog on both of those books, I found it
fascinating how we all choose different subjects to address. The enjoyment of research
comes when it connects to the passion from which we generate our thoughts and actions.
Who knew that research could be so much fun?
FINDING THE VOICE – Methodology through Prezi
To best articulate my experience in Cape Town, I let pictures speak the words. Since someone, especially one who did not personally experience Cape Town, may not fully understand the full meaning, I have offered an explanation of what is presented through Prezi.
Entering the StoryTransformative Engagement
Living the Extreme Middle: Holding the Tension Theological Lens: Where Hope and Despair meetEngaging the Senses: To See and Listen Dialogue of Understanding: Building Relationships
Living the Extreme: Holding the Tension. The Extreme Middle, or the Greek
philosophical term “Golden Mean,” provides a way of living through the action of
holding two extremes in a creative tension, not in pursuit of the exact middle point. It’s a
balancing place, dynamic in nature, preferably focusing on the act of “centering” rather
than finding the right answer. It’s different than the “Middle Path” as described by
Confucius, for the goal of that path is emptiness through transcendence. The Extreme
Middle provides an alternative to emptiness. The way to live becomes a centering in the
midst of the extremes on the immanence and transcendence of a Holy God, namely
calling on Jesus Christ’s name through the power of the Holy Spirit. Cape Town
epitomizes the Extreme Middle when having to address the reality of poverty and wealth,
black and white, beauty and abomination, and hope and despair. But that’s not where it
started. By traveling from beautiful and safe Gig Harbor, Washington to travel to a
country known for its crime and bondage, even after Apartheid, I was flying into the
Extreme Middle. My only recourse was to center on Jesus Christ.
Theological Lens: Where Hope and Despair Meet. To live in the “way of Jesus”
requires a theological lens by which to view situations, namely in this case, the city of
Cape Town. Transformation does not occur in the eradication of ugliness or pain, but
rather in the meeting of its counterpart. In God’s mystical way, what emerges is the
ability to see something differently. While I traveled and walked around the city to see
its physical characteristics, the incarnational power of understanding he city resulted in
seeing with God’s eyes the implications of what had taken place, continues to this day,
and will probably impact the future. Mandy Sanger, our host on the tour of District Six,
shared her words of despair from being forcibly removed from her home over thirty years
prior. When I asked her about whether she had hope for the future, she immediately
replied, “no.” Yet later when she shared her stories of forgiveness, she articulated what it
means to step into that extreme middle to trust with a theological lens the God who can
make all things possible.
Engaging the Senses: To Listen and See. It is in the power of the story that lives
are changed. From Noor Abrahams, curator of the District Six museum to Mary Burton,
commissioner of the Truth and Reconciliation Commission, I heard about life during
Apartheid. While I cannot relate to the pain of those experiences, I can allow the stories
to penetrate my understanding of others, myself, and God. Simply by listening and
seeing the story through their words, my life was changed. The immersion into the
stories created a sacred space by which I could see God at work. As I stood on the floor
of a former church, known for its activism during Apartheid, a map of the former District
Six neighborhoods caught my attention. People have returned to name and locate their
childhood home, marking it under the plastic cloth that protects it. Remembering the
stories is part of the healing, something that impacts not only those who lived in it, but
for those who simply partake in the memorial.
Dialogue of Understanding: Building Relationships. While stories can open up
portals for transformation, it is in the relationships between those who are different that
change is meted out. In observing Pastors Zola Skosana and Leon Oosthuizen in
dialogue, the commitment to one another determined whether they would continue in
relationship. Nothing about their exchanges appeared to be easy initially. Trust needed
to build, mutual respect and integrity were not a given, but earned. All the states of
enduring friendship take time. Through their earnest movement towards one another,
they demonstrated the kind of hope that is possible for Cape Town. In fact, their
relationship became the platform by which I want to build my dissertation: what are the
contemplative practices that cultivate cross-cultural partnerships.
ENTERING THE STORY – Conclusion
The Advance served as a great entry point by which to begin this journey of the
doctorate program. Through the disequilibrium of Cape Town’s cultural experience to
the cohesiveness of the DMLGP5 cohort along with the support of advisors and lead
instructors, my measure for a place of ongoing transformation is the stance by which I
want to know God more. Here I join in with St. Anselm:
Teach me to seek You,and reveal Yourself to me as I seek;for unless You instruct meI cannot seek You,and unless You reveal YourselfI cannot find You.Let me seek You in desiring You;let me desire You in seeking You.Let me find You in loving You;
let me love You in finding You.7
I’ve started a practice when I begin writing anything for the doctorate program. I light a
candle. It’s a reminder that what I do with my academic work is an act of seeking,
desiring, loving, and finding God. The importance of what I write is not for what grade I
receive or how I impress (or don’t impress my reader). It’s for the glory of God. In that
sacramental reminder, I offer these words of my experience in Cape Town.
BIBLIOGRAPHY
Barry, William A. Changed Heart, Changed World: the Transforming Freedom of Friendship with God. Chicago, IL: Loyola Press, 2011.
7 William A. Barry, Changed Heart, Changed World: the Transforming Freedom of Friendship with God (Chicago, IL: Loyola Press, 2011), iii.
Bayard, Pierre. How to Talk About Books You Haven’t Read. New York: Bloomsbury USA, 2009.
Brueggemann, Walter. The Message of the Psalms: A Theological Commentary. Minneapolis: Fortress Press, 1985.
Elder, Linda, and Richard Paul. The Miniature Guide to Critical Thinking Concepts and Tools. 7th ed. Tomales, CA: The Foundation for Critical Thinking, 2014.
Elliott, Anthony. Contemporary Social Theory: An Introduction. Kindle ed. New York: Routledge, 2009.
Ford, David F. Theology: A Very Short Introduction. Oxford: Oxford University Press, 1999.
Grenz, Stanley J., and Roger E. Olson. Who Needs Theology? An Invitation to the Study of God. Downers Grove, IL: InterVarsity Press, 1996.
McGrath, Alister E. Christian Theology: An Introduction. 5th ed. Chichester, West Sussex, U.K.: Wiley-Blackwell, 2011.
Nohria, Nitin, and Rakesh Khurana, eds. Handbook of Leadership Theory and Practice. Boston: Harvard Business School Publishing Corporation, 2010.
Pink, Sarah. Doing Visual Ethnography: Images, Media and Representation in Research. 2nd ed. London: SAGE, 2007.
________. Doing Sensory Ethnography. London ; Thousand Oaks, CA: Sage Publications, 2009.
Rowntree, Derek. Learn How to Study. London: Time Warner Paperbacks, 2002.
Spellman, Jon. “Story.” DMINLGP (blog). George Fox Seminary, September 18, 2014. Accessed December 3, 2014. http://dminlgp.com/story/.
Towes, John. “History of Christianity” (MP3). Lecture, Regent College, Vancouver BC, Canada, November 6, 2014. Accessed November 6, 2014. https://moodle.regent- college.edu/course/view.php?id=12.