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CRISIS and REPAIR in INTERCULTURAL RELATIONSHIPS: a THEOLOGICAL, PSYCHOLOGICAL, and POSTCOLONIAL ANALYSIS by Melinda Ann Mcgarr

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CRISIS and REPAIR in INTERCULTURAL RELATIONSHIPS: a THEOLOGICAL, PSYCHOLOGICAL, and POSTCOLONIAL ANALYSIS by Melinda Ann Mcgarr CRISIS AND REPAIR IN INTERCULTURAL RELATIONSHIPS: A THEOLOGICAL, PSYCHOLOGICAL, AND POSTCOLONIAL ANALYSIS By Melinda Ann McGarrah Sharp Dissertation Submitted to the Faculty of the Graduate School of Vanderbilt University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in Religion May, 2010 Nashville, Tennessee Approved: Volney P. Gay Bonnie J. Miller-McLemore John J. Thatamanil Tracy D. Sharpley-Whiting Mark J. Bliton Copyright © 2010 by Melinda A. McGarrah Sharp All Rights Reserved ii To Lucy Claire, James Henry, and Tommy and fu a Saakiki Famii kon meki wi leli makonde fu meke a goan tapu kon a fesi May we continue to learn together iii ACKNOWLEDGEMENTS I am thankful for all who have provided intellectual, financial, and emotional support for this project. I am deeply grateful for the advice and support of Dr. Volney Gay throughout all stages of this project. Drs. Mark Bliton, Bonnie Miller-McLemore, John Thatamanil, and Tracy Sharpley-Whiting also contributed to the development of the project with care and support. I will always be thankful for each of these teachers. I can trace the intellectual development of this project through academic relationships that have been personally meaningful and intellectually rigorous. I began to recognize seeds of the project in conversation with Drs. Heather Warren, Cassandra Fraser, Peter Ochs, James Childress, Margaret Farley, and Kristen Leslie. My Peace Corps experience in Suriname allowed me to focus on understanding dynamics of the present-day postcolonial situation from my own experience and relationships. I am especially grateful for SUR 8, Mr. Salomon Emanuels, and the entire village with whom I lived, especially the village children, Kapiten Kente, Ti Boti, Ti Sade, Tia Ma, Momo, Mama Yo, Stella, Mavis and Courtney. Village elders and leaders bestowed blessings upon me, granting me permission to draw on my experience in the village in this project. For this, I am thankful. I continue to embrace the name AbbaMai and hope to live up to its multiple meanings. Vanderbilt University provided the intellectual space for this project to flourish. I am grateful for the opportunity to present my work in progress with the Vanderbilt Global Feminisms Collaborative, the Vanderbilt Center for Biomedical Ethics and Society, and the Religion, Psychology, and Culture Research Forum. I also developed my ideas through formal presentations at the Society of Pastoral Theology, Phillips Theological Seminary, Belmont United Methodist Church; informal conversations with iv Dr. Emmanuel Lartey of Emory University; and conversations in which I joined a group of women scholars on the recent Women Out of Order multi-authored book project (Fortress Press, 2010). This project has benefitted from financial support from the Vanderbilt Graduate Department of Religion, the Vanderbilt Center for Ethics, and a 2009-2010 American Fellowship from the American Association of University Women. I appreciate the consultation of Dr. Susan Kuyper. I am grateful for the Vanderbilt Center for Biomedical Ethics and Society for providing me with office space and support. I deeply appreciate Dr. Evon Flesberg’s invitation to use Querincia as a space for writing and contemplation along with Leanna Fuller, my Querincia writing partner. While completing this project, I also birthed into the world two amazing children who continue to inspire me with their wisdom and energy. I am thankful for my family, writing partners, RPC colleagues, Peace Corps family, and office mates, including Elizabeth Munz, Rosa Klein, the A Team, Barr family, Amanda Peltz, Kairos Class, Missy Boyette, Heather Daley, Cindy Walters, Meiere family, Liz Zagatta, Kate Lassiter, Leanna Fuller, Nichole Phillips, Eileen Campbell-Reed, Virginia Green, Angela Cowser, and Kyle Galbraith. Tommy McGarrah Sharp continues to be my best friend and most enthusiastic supporter. v TABLE OF CONTENTS Page DEDICATION………………………………………………...................…………………iii ACKNOWLEDGEMENTS…………………………………………………………........... iv LIST OF FIGURES…………………………………………………………………………ix INTRODUCTION…………………………………………………………………………..x Chapter PART ONE: THE PHENOMENA OF INTERCULTURAL CRISIS AND REPAIR I. ENCOUNTERING INTERCULTURAL CRISIS AND REPAIR………………… 2 Introduction…………………………………………………………………….. 2 Encountering the Phenomena of Relational Crisis and Repair………………… 2 Encountering the Phenomena of Intercultural Crisis and Repair………………. 11 Colonial Legacies of Crisis and Inadequate Repair of Independence…………. 15 The Example of Suriname……………………………………………………....19 Approaching a Methodological Puzzle………………………………………… 25 Conclusion……………………………………………………………………... 27 II. CRISIS OF DIAGNOSIS………………………………………………………….. 28 Introduction: Understanding Intercultural Crisis and Repair…………………...28 Why Turner?........................................................................................................ 31 Turner’s Structural Theory of Ritual…………………………………………... 34 Modeling Intercultural Crisis and Repair……………………………………… 43 Evaluation and Method………………………………………………………… 48 Conclusion……………………………………………………………………... 52 vi PART TWO: INTERCULTURAL (MIS)UNDERSTANDINGS III. FOUR CASE STUDIES…………………………………………………….……... 55 First Iteration as Introduction: Reflection on the Use of Case Studies………… 55 On History……………………………………………………………………… 58 Back to Suriname: History, Memory, and Ritual……………………………… 64 Second Iteration of Four Cases………………………………………………… 69 Intervention in Possible Child Abuse as Cultural Taboo………………... 70 Prevention of Cultural Taboo and Intercultural Misunderstanding……… 71 Communal Context of Intercultural Crises and Relational Repair………. 73 Intercultural Crises, Slavery, and Problems of Colonial History………… 78 Reflection on Second Iteration of Four Case Studies………………………….. 80 Third Iteration as Conclusion: Four Stories of Surrender and Catch………….. 82 IV. THE METHODOLOGICAL PROBLEM OF VOICE…………………………….. 87 Introduction…………………………………………………………………….. 87 The Problem of Voice and Why it Matters…………………………………….. 88 Reflecting on Voice as a Moral Concern………………………………………. 89 An Interlude……………………………………………………………………. 94 Voice and Academic Responsibility…………………………………………… 96 Methodological Tensions Around Evidence…………………………………… 99 Methodological Possibilities Regarding Decentering………………………….. 101 Evaluating a Model of Intercultural Crisis and Repair Based on Turner……… 109 Re-Imagining a Model of Intercultural Crisis and Repair……………………... 116 Re-Imagining Responsible Modeling………………………………………….. 125 Conclusion………………………………………………….………………….. 126 PART THREE: CORRELATIONAL ANALYSIS V. RELATIONALITY: THE ONGOING WORK OF PARTICIPATING IN EMPOWERING AND DISEMPOWERING AND PARTICIPATING IN BEING EMPOWERED AND BEING DISEMPOWERED………………………………... 129 Introduction…………………………………………………………………….. 129 Tensions: Risks and Possibilities………………………………………………. 132 Empowering/Disempowering and Being Empowered/Being Disempowered…. 134 Relationality……………………………………………………………………. 136 Selves and Others: Classic Developmental Theory……………………………. 140 Self-Psychology and its Postcolonial Relevance………………………………. 145 Object Relations Theory and its Postcolonial Relevance……………………… 155 Feminist Psychoanalytic Theory and its Postcolonial Relevance……………… 167 Conclusion …………………………………………………………………….. 172 vii VI. VIOLENCE AND RECOGNITION: THE ONGOING WORK OF PARTICIPATING IN RESISTING WHILE RECOGNIZING COMPLICITY…………………………... 174 Introduction…………………………………………………………………….. 174 Postcolonial Theories and Attending to Violence……………………………... 176 Fanon and Postcolonial Theories on Violence and Recognition………………. 181 Nandy on Violence and Recognition…………………………………………... 186 Resisting and Recognizing Complicity…………………………………..…….. 197 Risking Speaking/Writing/Voicing In a Postcolonial Context………………… 202 Conclusion………………………………………………………………........... 206 VII. INTERCULTURAL EMPATHY: THE ONGOING WORK OF PARTICIPATING IN LIBERATING AND BEING LIBERATED………………………………………. 207 Introduction…………………………………………………………………….. 207 Postcolonial and Liberationist Challenges……………………………………... 209 Converging Models of Relationality in a Postcolonial Context……………….. 210 Rethinking Intercultural Empathy……………………………………………… 218 Caught in a Web of Tensions…………………………………………………... 224 Fourth Iteration of the Case Studies: Understanding through Correlation…….. 229 Conclusion……………………………………………………………………... 236 BIBLIOGRAPHY………………………………………………………………………….. 238 viii LIST OF FIGURES Figure Page 1. Multiple Dimensions of Identity 13 2. Model of Intercultural Crisis and Repair 35 3. A First Interlinking Structural Understanding 35 of Intercultural Experience 4. A Second Interlinking Structural Understanding 36 of Intercultural Experience 5. A Third Interlinking Structural Understanding 43 of Intercultural Experience 6. Model of Intercultural Crisis and Repair 46 7. ORT Description of Intercultural Encounter 158 8. Colonizing Encounter 159 9. Encounter Oriented Toward Mutual Understanding 159 10. Multiple Dimensions of Identity 161 11. Historical Colonizing Encounter in Suriname 165 12. Polarities that Hold us in Tension 227 ix INTRODUCTION After nearly a century of constructive theology directed toward care, the field of pastoral theology has not engaged postcolonial theories. While perhaps unintentional, the method, content, and ends of the field’s theories lack substantive engagement with challenges postcolonial theories pose. This matters because in order to offer and theorize about practices of best care, pastoral theologians must understand complexities of culture, especially in light of colonial histories.
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