In his 1952 book “Black Skin, White Masks” (note 1), Frantz Fanon argued that colonised people all too easily adopt the world-view of their colonisers, and thus risk losing their real identity. 19th century European explorers found strong monarchies in Central Africa, on a continent where they expected to find only “primitive tribalism”- so concluded that the rulers of those monarchies were a superior “race” who came from outside Africa. This became the generally accepted ideology, resulting in murdered Tutsis in 1994 being dumped in the River Kagera (a tributary of the Nile), to “send them back” (note 2).
But fears of “loss of identity” are found throughout the world, often today focussed on nation states and “secure borders”. Panic about “mass migration” drives politics, not only in the UK and Europe, but in Australia, with rise of the “One Nation Party” (note 3). The nation state is a very modern concept, but the sense of “us” being “swamped” by “them” is far more deeply rooted.
In the time of Jesus, resentment at Roman Imperial presence consumed many in Israel (though some fitted Fanon’s description). Luke chapter 19 describes Jesus weeping over a Jerusalem that failed to recognise “the things that make for peace” (verse 42). Their determination to rebel against the power of Rome would lead them to disaster- using the weapons of Empire to destroy Empire does not create genuine peace and justice. It did not take “divine insight” to see that (Frantz Fanon, however, would not agree that this can be taken as a “law” for every situation- see note 4).
The Book of Revelation, often assumed to be pure “inspired” prediction, is mainly an analysis of the realities of the Roman Imperial power which people faced every day, using Jewish symbolism which the authorities would not understand to predict its final collapse through internal dissension and conflict (chapter 17, verses 15 to 18). Paul the apostle had received his status as a Roman citizen at birth from Tarsus his native city, and in his writings there is clear tension between his recognition of the value of good government, and its total failure in the Empire he knew (compare Romans chapter 13 with 1 Corinthians 2, verses 6 to 8).
In local communities tensions about “identity” can emerge in very personal ways. A call to share and exhibit aspects of culture (for example food) can leave some “indigenous” people feeling resentful and “culture-less”, their identity undervalued, because they have taken for granted as “normal”, not worth noting, what is in fact a rich inheritance.
In some places families who have lived for several generations in a stable community they feel they “own” can deeply resent “incomers”, from abroad or from the “big city”, who, with their ideas, skills and confidence, begin to “take over”, even if the changes are in many ways of value to everyone. And when housing, jobs and other benefits go to new arrivals, including asylum seekers, the sense of alienation can push many towards those who put forward simplistic policies to “restore” a society that is past.
Churches should be leaders in offering a clearer vision of society, but often represent precisely those parts of society who feel confused and fearful of the changes. What is urgently needed is a better theology, with thought-out practical implications for life in community (see note 5 for two current examples).
Notes and Websites:
- Black Skin, White Masks 1952- Frantz Fanon
- Rwanda genocide of 1994 – Ethnic Conflict, Hutu-Tutsi, Massacres | Britannica
- What does One Nation actually believe in?
- The Wretched of the Earth – Wikipedia
- Faithful Presence in a Fractured World by Helen Paynter | Waterstones; Hospitality and Sanctuary for All – Churches Together in Britain and Ireland