{"id":8282,"date":"2020-07-03T00:00:00","date_gmt":"2020-07-03T00:00:00","guid":{"rendered":"https:\/\/mwc-cmm.org\/la-solidaridad-y-nuestra-interconexion-2\/"},"modified":"2025-02-05T18:53:34","modified_gmt":"2025-02-05T18:53:34","slug":"solidarity-and-our-interconnectedness","status":"publish","type":"post","link":"https:\/\/mwc-cmm.org\/en\/stories\/solidarity-and-our-interconnectedness\/","title":{"rendered":"Solidarity and our interconnectedness"},"content":{"rendered":"

As I write these words, our world is embroiled in several struggles. First, we have been clutched by a global pandemic which has disrupted any sense of normalcy we may have assumed. Our second struggle is with overt expressions of deeply rooted racism that continues to kill and oppress black and brown brothers and sisters. Both of these \u2013 the pandemic and systemic racism \u2013 are not isolated struggles. They both highlight the inequality (racial and economic) that continues to cause suffering and pain.<\/p>\n

These struggles highlight the realization that God\u2019s peaceable kingdom is not yet a reality here on earth. If, however, we pay attention to the cries of those who cannot breathe \u2013 due to COVID-19 or police brutality \u2013 we can learn to respond in solidarity with those who are in pain and\/or oppressed.<\/p>\n

The biblical narrative tells us the story of a God who walks with those who are disheartened, disenfranchised and who suffer. It also invites those who believe in this God and who follow his Son Jesus Christ to see how all of humanity is interconnected: when one suffers, creation is not well; things are not as they should be. If we are interested in embodying God\u2019s peace and justice in this world, what happens to one should also matter to others. If we seek to be a Peace Church, we must therefore recognize our interconnectedness and challenge injustice while accompany those who suffer.<\/p>\n

Recognizing our interconnectedness, however, means calling into question the myth of \u201cthe individual.\u201d The notion of \u201cthe individual\u201d suggests that one is \u201cfree\u201d or \u201cseparate\u201d from others. It assumes that one can be \u201cindependent\u201d from others; pushing against the idea that others may determine or affect one\u2019s actions. Thus, the battle that rages on when we seek to emphasize \u201cthe individual\u201d is one that seeks to be free from<\/em> others.<\/p>\n

One thing that COVID-19 has highlighted in the past few months, however, is how we are all intrinsically bound. And this is a reality that those who are oppressed and exploited could have already told us. Put simply, what we do affects others. What others do affects us. For better or for worse, we are inextricably bound. We only need to see how COVID-19 has spread to understand this reality.<\/p>\n

In South Africa, the notion of ubuntu <\/em>provides a significant philosophical reminder. Ubuntu<\/em> has become the short hand for the phrase umuntu ngumuntu ngabantu<\/em> which means \u201ca person is a person because of other people.\u201d<\/p>\n

\"\"<\/p>\n

In South Africa, ubuntu <\/em>provided an alternative logic to the history and experience of colonialism and apartheid. Apartheid, which literally manes \u201capart-hood,\u201d was the rigid structure that was based on racial segregation. It emerged out of European colonization and formed a legal system that was based on and promoted white supremacy and white privilege while suppressing and oppressing those it deemed as \u201cnot-white.\u201d Apartheid was a form of social engineering that promoted separation and fear of the \u201cother,\u201d thus justifying oppression and violence against those it deemed as \u201cnot-white.\u201d <\/p>\n

Throughout the struggle against apartheid (which officially came to an end in 1994) and into the early years of South Africa\u2019s democracy, the concept of ubuntu <\/em>provided motivation and vision. It highlighted how apartheid and its separation and exclusion attacked not only one\u2019s dignity, but one\u2019s humanity! Desmond Tutu, for example, regularly referenced the notion of ubuntu<\/em> as he challenged the logic and separating practice of apartheid. \u201cMy humanity,\u201d he would remind people, \u201cis bound up, is inextricably bound, with yours; and yours with mine.\u201d[1]<\/a><\/p>\n

It seems to me that this notion of ubuntu <\/em>is a concept we might want to embrace at this time (if not from here on in!). It may help us to better understand Philippians 2:3-4:<\/p>\n

Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than [one]self. Let each of you look out not only for [your] own interests, but also for the interests of others.<\/em><\/p>\n

When one member suffers, all members suffer. <\/p>\n

Embracing such a vision of interconnectedness, however, has consequences. What happens to someone else matters to us, and what happens to us matters to others. And this may affect not only who we are, but what we do! It offers, in other words, a social<\/em> vision, not an individualistic<\/em> one!<\/p>\n

Embodying such a vision, however, takes a posture of solidarity. It assumes that we are not walking on our own but with others. There are many joys in embracing such a posture. But, it also means that we share in the suffering: when one member suffers, all members suffer.<\/p>\n

Thus, if we want to be healthy, we must also work to ensure that others may be well. If we want a world where everyone is treated with respect and dignity \u2013 as human beings and as gifts of God \u2013 then we must ensure that the \u201cleast of these\u201d (those who might not count in the eyes of the principalities and powers) are front and centre in the quest for dignity and humanity. At the most fundamental level, this is what it means to be in solidarity with others.<\/p>\n

\"\"<\/p>\n

To live in solidarity, however, means that we must understand the struggles others face. In other words, a posture of being in solidarity with others means that we must also be aware of and question our constructed social realities in order to better understand why or how others are suffering.<\/p>\n

Herein lies the significance of lament. To understand lament \u2013 someone\u2019s cry, someone\u2019s pain, someone\u2019s time of anguish \u2013 is to recognize that things are not as they should be. And this animates us (or should animate us) to investigate why some are suffering and explore how we might confront the issues that cause such suffering. Lament offers an opportunity to shape our social vision; it challenges us to recognize what is not right, where harmony is not yet a reality and what needs to change so that everyone may experience God\u2019s shalom<\/em>.<\/p>\n

This creates an invitation to be the church \u2013the \u201ccalled out ones\u201d \u2013 today. It offers an opportunity to embody the vocation of the church in solidarity with others: struggling to ensure that everyone has the medical care, food, economic and social security and the dignity they need.<\/p>\n

When we respond to the invitation to be the church, we can participate in a vision of hope: that God is with us, works through us and has not forsaken us. It also stirs us to action to embrace our particular vocation in and for the world and to witness to Christ\u2019s way of peace as we participate in making God\u2019s manifold wisdom known for the world.<\/p>\n

May God help us respond faithfully.<\/p>\n

Amen.<\/p>\n

\u2014Andrew Suderman, secretary of the Peace Commission. He lives in the USA where he teaches at Eastern Mennonite University. <\/em><\/p>\n

 <\/p>\n

This testimony is part of the Peace Sunday worship resource for 2020. Click here<\/a> to see more.<\/h3>\n

View on YouTube<\/a><\/h3>\n

 <\/p>\n

 <\/h3>\n

[1]<\/a> Desmond Tutu, No Future without Forgiveness<\/em>, 1st ed. (New York: Doubleday, 1999), 31.<\/p>\n","protected":false},"excerpt":{"rendered":"

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