Change Across Culture-A Narrative Approach to Social Transformation
Book Reviewed
by Ronnie Wayne Hood II,
Adjunct Professor of Biblical Studies;
LeTourneau University, Longview, TX
Change Across Culture-A Narrative Approach to Social Transformation
by Bruce Bradshaw
Grand Rapids: Baker Academic, 2002.
Bruce Bradshaw of Bethel College has brought intelligence and eyewitness experience to the forum of social-conscious Christians who are concerned with devastating social problems around the world. He proposes a more efficient and reverent way to confront "poverty, injustice, corruption, and violence" across cultures. Bradshaw, past representative of several of the most prominent international development agencies, has assisted in numerous of the most devastating social and economic tragedies. He proposes no new ethical theory but craftily and eloquently corrects western views of international social problems while overhauling and applying narrative ethics to dilemmas around the world.
The methodology of Change Across Cultures rests upon the idea that cultural narratives, "stories of social structures that comprise communities," have tremendous impact upon how scripture-based ministries should approach other cultures. The cultural narratives of westerners differ from those of other cultures to the extent that tragic misunderstanding occurs often and the social arm of the western church is paralyzed. The specific culprit, according to Bradshaw, is a biblical interpretation that is bound to a western worldview and its moral assumptions. An individualistic gospel, absolutism, and economic quick fixes have resulted in numerous cultural bloopers.
Bradshaw began correcting westerners` errors in cross-cultural ethics by illuminating erroneous perceptions of the Scriptures. Predominantly viewed as a catalogue of propositions and narratives, the scriptures must be viewed as a metanarrative-a transportable narrative which offers central values to empower people. At this juncture, negative reactions against narrative ethics were anticipated by Bradshaw. The typical charge of "relativism" was countered. Actually, asserted Bradshaw, absolutism in biblical interpretation is more pronged to error, falling unknowingly into relativism being guided by propositions found in scripture which are actually only the reflection of the interpreter`s own "hierarchy of values" (20). Narrative ethics, Bradshaw continued, virtually removes the danger of relativism as scriptural interpretation is grounded to the cultural narrative of Scripture`s author and lifts application from central and dominant values in redemption and reconciliation.
The main trust of Bradshaw`s corrective in cross-cultural ethics is a thorough explanation of the impact of cultural narratives upon behavior. Understanding the reasons for behaviors, self concepts, basic ontology, and sources of values in a culture is the central task of an ethicist and spring from the culture`s own stories. Because social problems are often linked to a culture`s own cultural narratives, healing is delayed until ministries discover these narratives. Further, the only efficient way to bring transformation is to fully understand and carefully shift elements in their cultural narratives. Too many ministries have caused only conflict by applying absolutist principles which manytimes contradict embedded values in the stories which empower cultures.
Bradshaw illustrated the validity of his ethical theory in various cross-cultural ministry dilemmas. Agriculturalists in Africa who multiplied one farmer`s crop yield only upset the people by ignorance of limited good. Certain villagers figured that spirits had stolen from their crops to bring greater yield in the one. Another illustration addressed the AIDS epidemic in East Africa. The source of the epidemic was partly due to customs of sexual relations between in-laws and others of kin. Absolutism proved ineffective. According to Bradshaw, such social problems are addressed by allowing metanarratives of the Scriptures, especially stories of faithfulness, redemption, and reconciliation, to shift the empowering cultural narratives of these communities.
Three dominant applications follow from Bradshaw`s methodology. First, ministries must emphasize redemption and especially the ultimate power of Christ to liberate. Because many needy cultures in the world have strong, permeated beliefs in a "middle zone" of spirits, double souls, and personal spirits, attention must be given to specifying and communicating the most practical motifs of redemption found in the Scriptures. Bradshaw asserts that of four dominant salvific motifs of the New Testament (ransom, substitution, moral influence, and Christus Victor), Christus Victor, with its mixture of love and liberation is most suitable in transforming communities ridden with folk theology and resultant oppression. Second, many cultures stricken with poverty must transform age-old beliefs that goods are supplied through nature, spirit, reciprocity, and exchange. In a global economy such beliefs can lead to exploitation. The author is straightforward in lending validity to Weber`s thesis and the protestant work ethic reaching back to Calvin and the Reformation. In a global economy goods are supplied through skills and technology, along with discipline in hard work and thrift. To promote this ethic exploited peoples must facilitate Small Enterprise Development (SED), small businesses, believing that God works even in the mundane structures of society. Third, churches are safe havens from in which the needy find community, unification of the symbols of belief, and shared values and consequentially are central to cultural transformation. Oftentimes, churches alone offer the sense of protection and support while liberationists confront the powers that be.
Change Across Cultures is not an "easy read" but an intensely sociological and passionately hermeneutical treatment of international social and economic problems. Certain early interpretations of Scripture, i.e., Luke 19:11-27 parable of the talents, liberationist in tone, stretch the interpretive imagine. Bradshaw`s sociological acumen is impressive and shapes all the essential arguments of the book. Most alluring are Bradshaw`s enlightening illustrations, most from eye-witness experience, which communicate his genuine passion for healing unfortunate communities around the world. The book is necessary reading for anyone who desires to approach transforming cultures with care and precision. Two issues could bring even greater clarity and interest: a further treatise on facilitating a "power encounter" among peoples with the "middle zone" without staging an actual "power encounter" (an itching point among missiologists for which Bradshaw offered no logical or practical direction). Last, how responsible are western countries to assist in Small Enterprise Development? How responsible are exploited souls, whether or not intentionally exploited, to pull themselves out of their predicament? These same issues in terms of justice and equality, dominant in the late stages of the American Civil Rights Movement, smolder today and may find solution in the context of cross-cultural ethics.
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