a sociocultural view of religious identity construction ... · proclamation purpose in claiming the...
TRANSCRIPT
A Sociocultural View of
Religious Identity Construction
Victoria Yew and Richard A. Walker
School of Educational Psychology, Measurement and Technology
The University of Sydney, Australia
[email protected], [email protected]
Abstract
This paper considers the notion of religious beliefs and identity construction from a sociocultural perspective. Deriving from a Vygotskian psychology that emphasises the role of cultural tools in the process of human development, a sociocultural approach involves the study of the way in which religious traditions and practices regulate, express, and transform the human psyche (Shweder, 1991).
The objective of this paper is twofold. Firstly, it considers how a sociocultural approach to investigating human processes can inform research into identity construction. An integrative approach, which employs specific, but compatible elements of works by sociocultural psychologists such as Cole (1996), Lave (1996), Rogoff (1995), and Wertsch (1995) is adopted here. Secondly, this paper presents some findings from an extensive two-part pilot study that focused on identity development among participants of two Christian discipleship programmes. The research contexts involved two pre-baptism programmes organised by a church group in inner Metropolitan Sydney, and which lasted over a period of eight to ten weeks. Extensive interviews with participants, and observations of course discussions, were conducted to assess the candidates’ identity development.
1. Introduction
While baptism as a Christian tradition has been established by the person of Jesus Christ nearly 2000 years ago, the baptismal course has only come into prominence in the Protestant Church during this century. More recently, both baptism and the baptismal course have come to be inseparable. Most Christian churches now require potential baptism candidates to undertake a discipleship course, otherwise known as the baptismal course, often prior to baptism. Thus, the baptismal programme is obligatory for baptism candidates. The focus of this paper examines how participation in such baptism courses influences religious identity construction.
2. Apprenticeship into religious institution via baptismal course
The role of such religious apprenticeship courses as the baptismal programme cannot be clearly understood without first grasping the Christian meaning of baptism. Baptism has traditionally been viewed as an initiation rite and as Christian theologian, J. I. Packer (1994, p. 95) succinctly describes, "…‘initiation’ … a Latin word for ‘beginning’ means reception and entrance into committed membership." In a statement published by the Australian Assembly Commission on Doctrine (1988, p. 36), baptism is described as:
A gift of Christ to the church, whereby a person is incorporated into Christ and made a member of his body, the church. A baptised person is called "… to be the disciples of a crucified Lord…", and is engaged in a process of growth to Christian maturity.
Thus, baptism serves a two-fold function of marking one’s entry into the Church and as well as making a public declaration of one’s commitment into a long standing relationship with Jesus Christ and ineluctably, the Christian Church.
The baptismal course may be seen to satisfy two aims. Firstly, it serves a proclamation purpose in claiming the authenticity of the Gospel message. Secondly, the baptismal programme is underpinned by an educational objective which aimed to disciple individuals to be "opened to the nurture of Christ … and to do all they can to ensure that their lives are nourished by the means Christ gives for their growth" (Assembly Commission on Doctrine, Australia, 1988, p. 36). This has been customarily described as a form of discipleship or apprenticeship.
Thus, a prototypical baptismal course ordinarily functions as an apprenticeship programme whereby participants are encouraged to appropriate the meaning of becoming a follower of the Christian faith through joint participation in collaborative learning. Discipleship entails a process, whereby learners are affirmed of their faith through the support of pastoral counsellors and other more mature members of the community of Christian practitioners. Similarly, being baptised does not mark the end of the apprenticeship process. On the contrary, it signifies the beginning of a lifetime of committed discipleship within the Christian community.
3. Baptismal course curriculum
This pilot research involved two baptismal courses that served as educational programmes for individuals who either intend to be baptised into the church or to seek deeper understanding of Christianity, or both. While both courses were designed to be relatively structured programmes, there were significant differences in the curriculum.
Both courses were conducted by a Protestant church in inner metropolitan Sydney. These programmes, which were held within the church building, extended over eight and ten weeks respectively, each culminating in a baptism ceremony.
4. The eight-week baptism course
This course extended over eight weeks, one session per week, with each session lasting about an hour. There were altogether seven sessions leading in to the baptism ceremony that was incorporated into the course as the last session.
The course content focused essentially on the basics aspects of Christianity. The course materials typically involved the bible and as well as compiled notes provided by the church. The latter also served as the basis of the course’s curriculum.
Figure A: A prototypic baptismal course layout
The prototypic learning environment as shown in Figure A illustrates the physical layout of the baptismal course, which reflects a classroom-like arrangement with each participant seated individually at a desk. The sessions were conducted according to a structured curriculum. Despite encouragement to participate in discussions, interactions remained minimal with only sporadic interactions between individual participants and the course instructor, who is the also a pastor of this church. Thus, while flexibility was permitted in the curriculum, very little changes occurred due to lack of interactions among participants.
The course involved both mature and new Christians. For mature Christians, it served as a "refresher" course. However, for new converts, the baptismal course was an obligatory apprenticeship programme. It functioned as an educational tool dedicated to anchoring these newcomers to the faith through equipping them with a clear understanding of the central teachings of the Gospel. Thus, for these young Christians, the goal of the course lied in equipping them to enter into the church community with confidence. Graduation from the course means undergoing baptism.
5. The Alpha course
This ten-week programme, also known as the Alpha course, was run for the first time in this Australian church in 1997. Originated in the Holy Trinity Church, Brompton, England in the late seventies, the Alpha programme has hence been used in churches all over the world (Gumbel, 1994). Materials concerning how to run an Alpha course have been made available in books and on videotapes. Hailed by Church leaders world-wide as the most engaging way of passing on the basics of the Christian faith and an effective tool for discipleship and evangelism (Gumbel, 1994),
the Alpha course was elected to replace the then existing baptism programme in this Australian church.
The Alpha course involved fifteen talks, detailing the core basic of Christianity, were made available on videotapes. Ideally, the entire series of talks should extend over ten weeks, including a full-day session for the presentation of four talks. The course culminated in a celebration dinner during the tenth week where the last talk was presented. Thus, during this week, two Alpha sessions (including the celebration dinner) were conducted. The dinner was designed into the curriculum to provide its members an occasion to celebrate their completion from the Alpha course. Participants were encouraged to bring along their friends and families. Finally, participants who desired to be baptised were permitted to choose a suitable date for their initiation ceremony.
Each Alpha session, lasting three hours, typically involved a meal, followed by a talk, and finally leading into a discussion in small groups. The meal was aimed at fostering friendship among Alpha participants. Each talk, presented on video, was followed by discussions in small groups, often led by mature members of the church. While the talk provided the scaffolding for the discussion, it was not necessary to limit the discussion topics within the focus of the talk.
Course materials for each participant involved the bible and as well as the Alpha manual. The Alpha manual was an essential item and all members were encouraged to purchase a copy each. The manual differs for members and leaders. A typical member’s manual provided only summarised outlines of the content of all fifteen. While a leader’s manual is similar, it also included recommendations for leading an Alpha discussion.
Figure B: A prototypic Alpha discussion layout.
Figure B shows the ideal layout of the physical environment of an Alpha discussion Alpha discussions were conducted in small groups of about six to ten members each. Each group was assigned at least one leader, while some had two. Unlike the previous baptism course, where the instructor was designated a place in front of an audience of participants, leaders in the Alpha discussions were seated amongst the members. The leaders’ main responsibility involved facilitating the discussions so as to provide everyone the opportunity to contribute to the ongoing interactions. Thus, the discussions were designed to encouraged collaborative construction of biblical knowledge through active interactions.
The course involved both Christians and non-Christians. While the aim of the course for non-Christians is similar to that for Christians, there is an added dimension in that non-Christians participants were not obliged to undergo baptism. For these individuals, the course took on an added dimension in that it served an evangelistic purpose. However, if a non-Christian were to accept the faith while undergoing the course, then the person would be encouraged to undergo baptism in order to enter into a meaningful relationship with the church community. Nonetheless, some will remain as non-Christians even upon completion of the course.
6. Theoretical Orientation
The pilot research described in this paper was undertaken from a Vygotskian perspective emphasising the importance of enculturation in the process of identity construction through participation in joint activity within a community of learners. The following discussion elaborates how enculturation through participation within a community of learners may contribute to identity construction.
7. Enculturation through learning in the zone of proximal development
The Soviet psychologist, Lev Semenovich Vygotsky (1896-1934) provided a comprehensive agenda for research into the process of learning. Both Cole (1996) and Hedegaard (1990) have succinctly identified the central tenets underpinning Vygotskian psychology as involving: (i) a societal historical approach to individual development; (ii) a mediating semiotic instrumental approach in human development; and (iii) an interpsychological genetic (developmental) analysis:
i. A societal historical approach - Vygotsky’s methodology is based on the application of Marx’s societal approach that emphasises the concept of learning through participation in joint activity. This focuses on the relationships between human beings and the world as mediated through tools.
ii. A mediating instrumental approach - Vygotsky (1981) claimed that the development of tools regulates human relations with their environment and amongst themselves. While these tools are analogous to industrial tools, they may similarly exist as complex systems such as "language; … systems of counting; … writing; (and) … conventional signs" (p. 137). The bible and Christian practices may be considered as forms of tools. Vygotsky also referred to them as cultural tools as he considered them as consequences of societal cultural activities.
iii. An inter-psychological genetic approach - The inter-psychological or inter-personal aspect of human consciousness, it is argued, first appears as shared activity among different individuals. Collective or shared tools are part of this inter-personal or joint activity and gradually become appropriated into intra-psychological functions. Through mastery of tool functions, people become bearers of societal historical traditions. Thus, the interpersonal activity that constitutes the individual’s inner activity is always societal, historical, and cultural in origin (Vygotsky, 1978, 1987). This implies that the learning process may be deemed as a societal and historical phenomenon.
Culture may be seen to provide the conditions within and the means through which this higher psychological growth can be manifested (Vygotsky, 1978; Vygotsky and Luria, 1992). In successful learning, potential development becomes actual development via the mechanism of appropriation. When one performs an activity or solves a problem with the help of more competent others, that activity first remains an external operation and is subsequently reconstructed to gradually occur internally (Vygotsky, 1978).
Vygotsky also proposed that for every learner, in any domain, there is an "actual development level" that can be assessed by testing him or her individually, and an immediate potential for development within that domain. He (Vygotsky, 1978, p. 85) described this difference between the two levels as "the distance between the actual developmental level as determined by independent problem solving and the level of potential
development as determined through problem solving under adult guidance or in collaboration with more capable peers" (p. 86). He called this distance the zone of proximal development. Successful learning occur when assistance is offered at points of the zones where performance requires assistance.
Transformation through the zone of proximal development necessitates frequent collaborative participation in joint activity between the novice individual and the expert helper. The process of learning through the zone may be seen as a process of enculturation or socialisation into established activities through mediation with cultural tools. Consequently, both learning and enculturation processes can be compared to opposite sides of the same coin. Similarly, the process of Christian identity construction is akin to learning of the beliefs specific to the Christian community through enculturation. The baptism courses are designed to provide a supportive environment for such learning.
8. Identity construction unfolds through enculturation
Vygotsky’s psychology on learning thus recognises the interdependence of social and individual processes in the co-construction of knowledge (Cole, 1996; Lave, 1991; and Wertsch, 1995). Culturally tools not only radically change one’s conditions of existence, but also react on one to effect a change in one’s psyche (Luria, 1994), often leading to a transformation in one’s self-system relating to notions of identity. Lave and Wenger (1991) recognise a fundamental shift in identity of participants undergoing the process of enculturation into a community of practice. This involves, tacitly or explicitly, a gradual understanding on the novice’s part, of what it takes to become a participant with legitimate or central membership into a specific community of learners or practitioners.
The concept of central and peripheral participation places a strong emphasis on collaborative learning in the process of enculturation. Through participation in joint activity, novice individuals are transformed and incorporated into a complex field of relations (Lave, 1991). In general,
Legitimate peripheral participation offers a two-way bridge between the development of knowledgeable skill and identity – the production (enculturation) of persons – and the production and reproduction of communities of practice. Newcomers (novice participants) become oldtimers (expert participants) through a social process of increasingly centripetal participation, which depends on legitimate access to ongoing community practice. Newcomers develop a changing understanding of practice over time from improvised opportunities to participate peripherally in ongoing activities of the community. Knowledgeable skill is encompassed in the process of assuming an identity as a practitioner, of becoming a full participant, an oldtimer. (Lave , 1991, p. 68)
Such a phenomenon also exists in religious institutions as in Christian communities. While anyone can gain access into a church, one will remain a peripheral participant unless one undergoes baptism and thus gains recognition as a baptised member of the respective community of Christian practitioners. Peripheral participation in a church occurs when one’s involvement is limited to certain activities, such as attending church services, which are open to both Christians and non-Christians alike. However, peripheral non-baptised participants are often restricted from overtly assisting in any church activities.
Rogoff (1995) proposed that a sociocultural analysis of enculturation as participants progressing towards central participation should entail observation of activity in three planes, corresponding to personal, interpersonal and community processes. The developmental processes corresponding to these three planes of analysis are apprenticeship, guided participation, and guided appropriation. As such, research into identity development from a sociocultural perspective must necessarily take participation in these three planes into account.
9. Research Interest
Identity construction is seen as a consequence of learning via the process of enculturation or socialisation. Similarly, maintaining one’s religious identity also necessitates one’s appropriation of religious practices through adopting specific beliefs. In the pilot research these beliefs were founded on the Gospel, which involved practices such as discipleship and initiation rites as in baptism. One’s Christian identity does not exist in isolation, but within the larger community of other Christians. While there may be "mature" or developed Christians, there can be no "perfect" Christian. Thus, both "mature’ Christians and new converts are deemed as learners, albeit located at different points of the learning curve. As such, the Church may be seen as an institution or a community of learners. Constructing one’s Christian identity is a process involving not only appropriating Christian beliefs or artefacts but also frequent interactions with other Christians in a local community of practice. More competent Christians may assist their novice counterparts to develop a better understanding of the scripture through discipleship. Such a process of guidance is not dissimilar to learning in a zone of proximal development.
a) Research rationale
Participation in the enculturation process entails one’s involvement in the activities of specific communities of practice, engaging with other more competent members in routine collaboration, often both in each other’s presence and in otherwise socially structured activities (Rogoff. 1990, 1995). This is the process of apprenticeship. Newcomers entering into a religious community may need to undergo this socialisation process before a religious identity can be fully constructed. It is through learning about Christian beliefs, and appropriating them into one’s psychological functioning that one may develop a religious identity.
Figure C: A basic mediational triangle whereby subjects and their goals, that is attaining legitimate Christian membership are both "directly" and "indirectly" connected through a cultural medium constituted of mediational tools (After Cole and Engestrom, 1993, p. 5).
In Figure C, a simplified activity model (after Cole and Engestrom, 1993, p. 5) is used to illustrate the process of enculturation leading to identity transformation. The initial phase of this process, as shown by the movement from point a to b, involves gaining mastery of Christian artefacts and practices. Commitment to mastery of these tools implies one’s desire to enter
into central participation within the Christian community. It is through one’s mastery of the use of these tools that one begins to appropriate Christian beliefs, thereby developing a Christian identity. Upon baptism, at point b, access to future central participation within the religious community is sealed at point c, thus affirming the subsequent potential for a developed Christian identity. Although this shift in identity could have occurred earlier on in the movement from point a to b, it is publicly acknowledged upon the initiation rite, that is baptism.
Similarly, some members may remain as peripheral participants in the Christian community for many years without making a decision to enter into central participation. For instance, this may be evident in people who frequently visit different churches at Sunday services, while making no attempt to be actively involved. Passive involvement is often coupled with little or negligible transition through the zone of proximal development. Hence, while there lies a potential for the development of a Christian identity, that process is fairly gradual. The movement from point a to b may be a decidedly slow process and the object of participation is to defer baptism to an indefinite time in the future.
b) Research aims
The pilot research thus aimed to investigate the impact of educational activity within a specific religious community of practice on identity construction. This research was undertaken from a sociocultural-historical perspective, that combines compatible elements of works by prominent psychologists such as Cole (1996), Engestrom (1995), Lave (1996), Rogoff (1995), and Wertsch (1995). Thus, this investigation was established on an integration of manifold aims. In particular, they are:
i. To examine how enculturation into specific communities of practices (the two baptism courses) contributes to identity construction.
ii. To examine how the movement from peripheral to central participation within specific communities of practices (the two baptism courses) contributes to identity construction.
Enculturation into a specific community of practice may occur through participation in joint activity. Such participation within this Christian community appears to take place within discipleship courses. In addition, participation in Christian practices such as baptism is employed to represent an inner transformation, which in itself may be separated from the ritual act. This transformation is a new identity, one that is located within specific community of practice.
c) The Pilot Studies
The contexts for these extensive pilot studies involved two discipleship programmes, the baptism course and the Alpha course organised by a church in inner metropolitan Sydney. Described as religious educational programmes for individuals who desire to be baptised into the church or to know more about Christianity, these courses encouraged learning of Christian basics through apprenticeship in guided participation between participants and their religious counsellor(s).
Study 1: The Baptism course
This study was conducted over a period of eight weeks. The aim of the study was to investigate the impact of the baptism programme on Christian identity construction amongst its participants.
10. Methods
This study was conducted using qualitative methods, such as participant observation and interviews. In particular, Grounded Theory (Strauss and Corbin, 1990) was also employed. Consent was obtained from both the church and the participants. In-depth interviews, based on a loosely structured schedule and each averaging approximately forty minutes, were conducted with the course instructor and as well as selected participants from the course. Subjects selected were categorised based on their involvement in this church:
• Category A: Candidates who were integrated into this church and have been baptised prior to the baptism course.
• Category B: Candidates who were integrated into this church and have not been baptised prior to the baptism course.
• Category C: Candidates who were recently integrated into this church and have been baptised prior to the baptism course.
• Category D: Candidates who were recently integrated into this church and have not been baptised prior to the baptism course.
On the above basis, eight candidates were selected followed by the subsequent withdrawal of two participants from the course and who could not be contacted. In general, subjects who were recently integrated have spent less than a year in this church whereas participants who were integrated have spent a year or more in the church community.
11. Results and discussion
The interviews were transcribed and the textual data were analysed using qualitative analysis based on Grounded Theory (Strauss and Corbin, 1990).
The first aim of this study was to examine how enculturation through participation in the baptism course contributes to identity construction. Results from the analysis of this study clearly indicated that construction of Christian identity as emerging through enculturation via learning within the baptism course. The findings also revealed that enculturation at three planes involving personal, interpersonal and community processes support Christian identity construction.
Personal processes involved enculturation through participation in apprenticeship. The baptism course provided the environment for enculturation through apprenticeship whereby participants were able to advance their mastery of religious tools and knowledge of Christianity. Thus, the baptism course provided a structured curriculum for such apprenticeship, and commitment to participate in this course supports Christian identity construction. The six participants who completed the
course revealed a deeper awareness of their Christian identities and subsequently became baptised members of this church community.
Interpersonal processes involved enculturation through guided participation in interpersonal interactions between the participants and their religious counsellors or more Christian competent peers. The findings indicated that while interactions among participants during the course remained minimal, a substantial amount of guided participation did occur among the participants and their more mature Christian peers apart from the course. All six participants interviewed indicated that they were also involved in various Christian activities such as bible study groups organised by this church. Finally, the results also revealed that the baptism course provided a direct access for guided participation. Participants had opportunities to clarify their doubts with the pastor, thus enabling them to progress further in their understanding of Christianity. This in turn encouraged further Christian identity construction. For example, successful learning outcomes through guided participation within the course provided greater motivation, often leading to increased commitment to future participation.
Communal processes involved enculturation whereby through their own participation, individuals experience transformation in their understanding of and responsibilities for activities (Rogoff, 1995). Findings from this study indicated that participatory appropriation within the baptism course encouraged construction of Christian identity. As participants advanced in their understanding of Christian basics and mastery of religious tools through participation in the baptism course, they also became more aware of their responsibilities as Christian members of this church. This in turn encouraged further development of Christian identity. For example, participants often claimed to "relying more on God" or "following God’s commandments by getting baptised". Such claims are clear indications of the consequences of the participants’ deliberate appropriation of learnt knowledge.
The second aim of this study was to examine how the movement from peripheral to central participation within this baptism course contributes to Christian identity construction. Results from the analysis of this study similarly indicated that construction of Christian identity as emerging through the movement from peripheral to central participation.
As participants functioned more competently as members within this community of Christian practitioners, they also gained greater access to central participation. For example, appropriation of the meaning of baptism participation in the rite itself, while fulfilling the objective of the discipleship course, also provided legitimate access to future central participation in more activities within the church.
In this study, all six participants interviewed, with the exception of one, participated in the baptism ceremony. The exception was based on the fact that this individual was previously baptised and was committed to the baptism course as an indication of her interest to greater commitment in this church. These findings also indicated that committed participation in the baptism course was in itself a movement towards central participation. This was because prior to attending the course, all six subject have indicated only marginal involvement in the Christian activities or responsibilities with this church.
The results of this study clearly support the theory that progress towards central participation within specific community of Christian practice through enculturation processes encourages construction of Christian identity. Using analysis based on
Grounded Theory (Strauss and Corbin, 1990), this study also suggests that future investigation of a sociocultural study of identity construction within a specific religious community of practice should involved in-depth observation of interactions among members of the community.
12. Data from the baptism course
A. Apprenticeship and its importance in Christian identity construction.
Fragment A1 (Instructor of the baptism course, Pastor, 30.04.97)
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…for the first time, somebody actually cared about me on a one to one basis. And then he discipled me …he said, "Look! You need this sort of a bible," … He met me at my point of need and … taught me the word of God … he discipled me all the way. … Before, I realised that I’ve made a commitment to Christ, I’ve been converted towards God but I didn’t understand that. I never had the basics to grow on …it wasn’t until later, R. taught me … that I understood the principles of what faith, repentance, confession, baptism, and who Jesus Christ was. … when he had taught me those things, … I was able to grow because I had the basics to do that.
Comment: This indicates the importance of relevant religious tools and basics in Christian identity development. Positive learning outcomes of attempts at mastery over the tools taught the pastor the meaning of being be a Christian and as well as the means to maintain that identity. The process of Christian identity construction involving discipleship on an interpersonal level is clearly indicated here.
Fragment A2 (Participant 2, category B, 27.04.97)
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VY: So, you’ve been coming to church for a while, what finally led you to this baptism class.
2: … since I met my husband, I … started going to bible study … every two weeks. But, I couldn’t really tell people that I’m a Christian because I didn’t think that I know about the bible, and teaching of God’s word. I didn’t think that I know the bible quiet
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well. And I didn’t really know what Christian life is. But, my bible study group members, they gave me a English version bible which has … explanation on … verses, you know, difficult verses as well.
Comment: The subject could not appropriate her Christian identity until she began to master the mediating artefact (i.e. a bible that she could use). Once she could use the bible effectively and begin the comprehend it’s meaning, she was able to relate to her Christian identity.
Fragment A3 (Interview with pastor, 30.04.97)
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VY: How would you describe discipleship?
P: I think that it is essential … I’ve discovered that to have a relationship with another person whereby they can … encouraged you and help you grow … is by and large the effective way growing in Christian faith …what happens when a baby is borne, you don’t just put it on the cot and let it just survive … it would die. And I think that’s what was happening to these Christian drop-outs … They weren’t fed spiritually. And I mean you start off feeding a baby milk and the things they can understand and grasp hold of, … and it’s the same with spiritual growth. It’s needs to be nurtured in a person where they are at and what their needs are, and in a way they can digest. And if you … bypass that process, and start straight away to … feed them on T-bone steak, which is basically what you get your stuff on Sunday worship service, then the person is forever struggling because they will be like nibbling at steak, trying to get some goodness out of that and not understanding fully why they can’t grow … and that was my experience.
Comment: This highlights the importance of discipleship on Christian identity construction. The courses created an environment for learning under the support of mature Christians, whereas the Sunday worship services merely served as improvised opportunities for peripheral participation.
B) Baptism course, participation in shared activity, and Christian identity construction
Fragment B1 (Interview with pastor, 30.04.97)
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P: … what this eight week does is to provide the forum for me to get to know what their needs are and for them to communicate with me sufficiently enough that I can identity where their points of needs are.
Comment: The course was meant to provide an opportunity for participants’ needs to be identified and met.
Fragment B2 (Participant 1, category A, 04.04.97)
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1: I’ll like to catch up with all the fundamental questions that I’ve never been able to ask … It’s (the baptism course) is actually quite good. Because … it sets you in an environment where you’ve got a chance to ask whatever things you’re not sure of.
Fragment B3 (Participant 2, category B, 27.04.97)
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2: … during the baptism class, … I had the chance to talk about my curiosity to the pastor. That was very good …
Comment: Both subjects 1 and 2 indicated that the course created access to collaborative learning under supportive guided apprenticeship.
Fragment B4 (Participant 3, category B, 25.05.97)
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3: … during this baptism course, I just want to find out more about God’s salvation for me … like I question how come I haven’t really felt so deeply affected by Christianity … And through this baptism class … I realise that for my part, I have to be active …I have to take part by being proactive. Not just by believing and receiving God, activate it by faith.
Fragment B5 (Participant 5 (category C, 10.05.97)
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VY: So, how do you find the baptism course?
5: I understand that most baptism programme are for new Christians … For me, it’s different because I coming from a position whereby many people would say that I’m an old Christian … so, in terms of meeting my barest expectation in bringing me back to Christian basics, it has… It’s not as if I don’t understand that, I have lots of head knowledge of the bible … but seeing new Christians in a group like that professing so much personal commitment to the faith, I’m encouraged … the course has brought me back to my basics and I’m really to make that commitment again.
Comment: The supportive environment appears conducive for discipleship. In trying to meet the individuals at their points of needs, this course became established on providing zones of proximal development for both mature and new Christians, such as subject 3 and 5 respectively. Motivation is important to identity development.
C. Central participation and Christian identity construction
Comment: Finally, progress towards central participation relied on participants’ gradual appropriation of learnt knowledge following gained competency at mastery of artefacts and practices under guided appropriation. The above data revealed guided appropriation through interactions with more mature Christians in enculturation context. The following data will reveal instances of active appropriation of Christian knowledge leading in to increasing central participation. For example, such appropriation were reflected in the participant’s attempts to "obey God" and "to live according to the ways that the bible teaches".
Fragment C1 (Participant 4, category C, 18.05.97)
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VY: What do you want to get baptised?
5: …really seeing that the scripture is a command from God and we should do it with obedience ….Especially as a new Christian, because, I held it off earlier…
VY: How would you describe yourself in relation to your faith now?
5: … I believe I’m a stronger Christian now … God’s really done good works in my life. I’m really thankful for that.
VY: How about your friends or colleagues, how do they see you now?
5: They said I’m more serious about my faith … They always knew I was a Christian … they probably didn’t know the degree of my devotion … I was going out with a non-Christian … and last year, I broke up with him. That was the will of God.
Fragment C2 (Participant 5, category C, 10.05.97)
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VY: How did you end up in this course since you were baptised before?
5: One of the main reason for signing up for the course is to enable me to get back to Christian basics because I find that I’ve been out of touch with that for a long time … despite friends think I’m a Christians, … I feel that I’ve been away from being a practising Christian for a long time …I feel that I need to make a stand. And try my best to live according to the ways that the bible teaches.
VY: You mean as a Christian?
5: Yeah. …I’ve been a struggling Christian … actually a backslided Christian
VY; What do you mean by that?
5: … like I just go to church, that’s it! … I didn’t even attend a bible study group. Haven’t been for … three years. …And now, I am just beginning to go back to bible study groups … nobody really know that I’ve been a backslided Christian for so long … Perhaps, I’ve got a really good head knowledge of the bible, and people tend to think that if you … can understand certain verses, you can remember certain verses,
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they tend to think that you’re a mature Christian. And people do consider me that, although I don’t even see myself anywhere close to that at that point in time … I’m beginning to see myself as that now, as I am beginning to grow in Christ again. …
VY: Are you involve in any other ways?
5: Another thing which I went on to do is to start being active … to be involved in bible study which currently I’m doing.
Comment: The fact that both subjects 4 and 5 were attending the baptism course indicates their progress towards central participation. Their main reason was based on a desire to master Christian basics and commitment to appropriating these basics.
Study 2: The Alpha course
Conducted over a period of ten weeks, the second pilot study was aimed at investigating the influences of the Alpha programme on identity construction amongst its participants. This study also aimed to fulfil the recommendations as suggested by the findings of the first pilot study. The latter aim was achieved through in-depth observations of the Alpha course.
1. Methods
Like the previous study, this research was conducted using qualitative methods, such as participant observations. Consent was obtained from the church and all Alpha participants. Data collection involved audio recordings of fifteen Alpha discussions from the same discussion group. The discussions were transcribed and analysed using qualitative analysis based on Grounded Theory (Strauss and Corbin, 1990).
2. Results and discussion
The first aim of this study was to investigate how enculturation through the Alpha course would contribute to identity construction. The findings of this
study clearly support the theory of religious identity construction as emerging through enculturation processes involving participation in organised, shared religious activity.
Enculturation through participation in apprenticeship in the Alpha course clearly indicated support of Christian identity construction. The curriculum of this course provided motivation for successful discipleship outcomes, which in turn encouraged the development of Christian identity among its participants. For example, the highly structured aspect of the course as found in the talks also provided didactic learning opportunities. This appeared to have provided one participant a structured way of learning Christian basics (see Fragment 4.2.3/A1). Despite the rigidity found in the talks, a high degree of flexibility was accorded to the small group discussions. In this manner, participants also had access to learning Christian basics through collaborative construction of biblical knowledge amongst themselves and the group leaders.
Thus, through apprenticeship in the Alpha course, newcomers to the faith (the new Christian participants) were able to advance their mastery of religious tools and knowledge of Christianity. This is reflected in the new Christian participants increasing level of confidence at contributing to Alpha discussions. For example, this occurred among two members of the small group discussion observed in this study. In another example, one new Christian participant subsequently brought along two more new converts to the Alpha course. These findings indicate that enculturation through discipleship in the Alpha course support Christian identity development.
Enculturation through guided participation in interpersonal interactions among participants during small group discussions appear to support construction of Christian identity. The discussions provided opportunities for individuals to clarify their doubts regarding the content of the talks or Christianity in general with the leaders and other members of their respective discussion group. For example, one participant, P5 (in Fragment 4.2.3/B2) queried if gambling was forbidden in the Ten Commandments. In a later discussion, the same participant also claimed that he was less involved in gambling, which appears to be the consequence of previous guided appropriation.
This indicates that guided participation in the small group discussions not only gave this individual access to pose questions, but also provided added motivation for further participation in the community of Christian practice. The individual, P5, although a non-Christian, subsequently completed the Alpha programme, while remaining a non-Christian till the end of the course. He has since also indicated that he would join a bible study group in this church. This reveals that positive outcomes of guided participation encouraged the participant to seek further understanding of the Christian faith, which in turn support construction of Christian identity.
Enculturation through participatory appropriation within the Alpha course was also found to support Christian identity construction. The results of this study were the same as that of the first pilot study. For example, when participatory appropriation of learnt Christian knowledge followed guided participation in collaborative learning of Christian basics, there was greater commitment to completing the Alpha course and interest in further participation in other Christian activities of this church.
The second aim of the study was to examine how the movement from peripheral to central participation within this course would influence Christian identity construction. The results from the analysis of this second pilot study also support the construction of Christian identity as emerging through the movement from peripheral to central participation. These findings concur with that of the first pilot study. For examples, analysis of the discussions reveals that participants who were committed to the Alpha course indicated a gradual movement towards central participation over the length of the course, thus reflecting a stronger affiliation to this church community. This movement also appears to have enhanced the maintenance of Christian identity among the participants.
In sum, positive outcomes of enculturation processes in both courses were paralleled by an increasing level of commitment to central participation within the Christian community, sometimes transcending the boundaries of this church. While commitment to the discipleship programmes may indicate a potential for Christian identity construction, subsequent development necessitates learning the practices of the community through mastering shared cultural tools and practices. The discipleship programmes provided the participants a structured way of learning. Undergoing baptism becomes a personal commitment and marks the emergence of a Christian identity, often reflected in one’s increasing awareness of it’s (the Christian identity) existence. This process of identity development through enculturation is akin to Vygotsky’s (1978) theory of learning through the zone of proximal development.
In conclusions, both the pilot studies have concluded that enculturation processes and as well as the movement from peripheral to central participation within specific religious communities of practices strongly support religious identity development. While personal volition appeared to be a crucial factor encouraging the development of Christian identity, maintenance of this religious identity, however, was found to rely substantially on the individual’s increasing mastery of Christian artefacts and practices.
3. Data from the Alpha course
(In the data that follow, L means leader while P is participant)
A. Negotiable curriculum in Alpha discussions
Fragment A1 (Alpha Discussion 1, 29.08.97)
1 P2: … I’ve been to various bible study over the years and they seem to be a little disjointed. And they go from one thing to another, I haven’t found anything … so, I felt that if I had to do it with someone, who is more structured, … I felt that’s what this is,
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isn’t it?
L2: Alpha is very basic, but at the crux of it, the Gospel is very basic, and that’s what we need to return to from time to time. And I think Alpha achieves that structured way, without being rigid at the same time. That’s my experience. Well, we should let you talk [laughter], I shouldn’t be talking too much. Today’s topic is "Who is Jesus?" is there anything you want to ask concerning that, the talk, I mean?
P5: Well! … what’s the difference between this church and Catholics?
Comment: The talks provided a structured manner of learning while also contributing to the interest of the discussions. However, the discussions were not bounded by the rigid format of the talk. On the contrary, it provided a negotiable curriculum for discussion of Christianity. In the discussion above, nothing about the person of Jesus Christ, which was the focus of the talk, was mentioned.
Fragment A2 (Alpha Discussion 3, 12.09.97)
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L2: Anybody watch Diana’s funeral?
Everyone: Yeah!
L2: Do you remember what Tony Blair say?
P2: He spoke about Corinthians on love.
L2: I can’t remember exactly … something about "She’s in a place where no human can touch her." Now, what does that mean? Does that mean that she’s going to Heaven. Or does that mean that she’s just simply cut off from us that none of us can reach her. And even then, there is a very deep meaning to it, isn’t it? [Pause], anybody who die, it means two things, … cut off from the human world … or it could also imply that anybody who dies, goes to heaven. What does that mean?
Later on …
L1: Sometimes, Satan will know your weakness …I mean he is just as good as God, I mean he was God’s right hand angel …
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L2: Is he really just as good as God? I mean powerful!
P2: Than how come … there is fighting in this country and … another country. Satan must be here, will it be Satan?
Comment: The talk had focussed exclusively on the crucifixion of Jesus Christ. However, the leader initiated a conversation about death, which may appear to be an attempt to draw participants into a conversation. Subsequent interactions in this discussion had no mention of Jesus’ death. Similarly, line 12 to 14 indicates that even leaders negotiate among themselves. The aspect of the Alpha curriculum, which provided a negotiable structure, is revealed here.
Fragment A3 (Alpha Discussion 5, 19.09.97)
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L2: … I know that many of you are caught with the study at the moment.
P6: … I rip off the bumper bar [laughter] … I skidded too quickly. Yap! Got a lecture from my dad … I was speeding, coming down the hill … I skidded right!
L1: How long have you been driving?
P6: First of September [laughter].
P6: That happened, the accident, on my first day, and it was raining … we had a crank call last night … because of violence … Then the cops came, my brother say, "There are police at the front." I think, "Oh! They … going to charge me for the white Civics, because I ran into it …Lucky, it was a crank call.
Later on…
L2: How’s your week, P4, you’re having a holiday?
P4: Yeah! I
P6: You know what? That night, it was raining … and I was driving with the "Winds of Worship 6" on, you know …
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Later on …
P6: I was shock … I got a friend, "You could kill us, kill us!" I said, "Shut up!" … If I had smashed the car, I’ll rather stay in the hospital then … I’ll rather be seriously injured instead … my dad would chop me up.
L2: Is your dad very strict?
P6: Yeah! The car [pause]
L2: Well! As for me … I’m glad … I’m having a break next week …
Later on…
P3: The weekend retreat, you mean it’s in this church
P6: I could bring my car.
L1: So, we’re going to talk about Holy Spirit …
Comment: In this discussion, P6 tried to dominate the conversation, which later took an interesting twist as the leader attempt to negotiate for a change of subject in two separate instances. The negotiations clearly indicate a flexible way of dealing with a learning situation that could go awry without being confrontational. Similarly, there was again little mention of the talk.
B. Enculturation, central participation, and Christian identity
Fragment B1 (Alpha Discussion 2, 05.09.97)
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P5: I’ve been to church a long time ago, and I stopped … somebody asked me to come. This place seems to be more interesting than the last church I had gone because there are a lot of people there [laughter]. What I mean is that they don’t look as lively as the people here … I dare not say anymore else [laughter]
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Comment: The subject, P5, is a non-Christian and remains so after the Alpha course. His comment indicates that the environment for his peripheral participation provided further motivation for a movement towards central participation. This progress towards central participation is reflected in his interest in the Alpha course and eventual commitment throughout the entire course. P5 has now finished Alpha course and wants to settle into a bible study group. He has since been attending the bible study group where one of the leaders in his discussion group belongs.
Fragment B2 (Alpha Discussion 5, 19.09.97)
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L2: Is there any question that you have, that you’re dying to spill it out [laughter]?
P5: Is it a sin to gamble? … my sister is a Christian … she’s sort of been telling me not to gamble, because I would like to have a go on horses [laughter] … I think the guessing is a challenge!
L1: If you get into a habit, than that’s wrong, you see!
P5: What if we win, and we put that in the basket.
L1: … The offering bags, is that what you mean?
P5: Is this in the ten commandments, not to gamble, is it?
L1: No. I don’t think so …
P5: I mean I’m not going to do it, right down to my last dollars …The most I’ve ever been on horses is like eight hundred bucks …
Fragment B3 (Alpha Discussion 14, 7.11.97)
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L1: So, what do reckon you’ll be doing after Alpha, P5?
P3: Yeah! How about accepting Christ [laughter]?
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P5: Well [pause] no, not yet? I think …
L2: Yeah! It’s a big step.
P5: I don’t think I … am ready to do that, I mean I’m waiting to see … I can see some small changes in me now … like I don’t drink as much [laughter].
P2: But, you’re not an alcoholic.
P5: Yeah! … like that day, I forgot to buy the lottery stuff, I just didn’t worry about it … but I used to buy one every week, you know!
Comment: The two fragments of data above indicate that although P5 considers himself a non-Christian, the claims about the changes in his life appear to be consequences of the guided participation within the course. Like the participants in the baptism course, P5, too, has shown appropriation of learnt knowledge, thus affecting his perception of his identity, that is, as a person who gambles and drinks less.
4. Implications
In general, the discipleship courses have served the function of an educational programme that emphasised the development of religious understanding through enculturation by participation in organised, shared activity. Positive outcomes of learning through socialisation into specific community of practice support identity development. This development is similarly indicated by increasing mastery and appropriation of relevant artefacts and practices, which in turn led to movement towards central participation. This extensive pilot research has provided further impetus for a sociocultural study of identity development. These findings have important implications for religious educational practices, such as the future discipleship programmes in this church, and religious education in general.
Firstly, both studies imply that learning through apprenticeship on a one to one basis appear to encourage learning through a zone of proximal development. Thus future discipleship courses should continue to provide this form of learning. In the case of the Alpha course, the context of a part-flexible and as well as part-negotiable curriculum provided motivation. Participants who followed through the course continued in increased participation in the community.
Finally, religious education in general has often been criticised for its commonly non-negotiable and almost rigidly structured curriculum. The second study supports a learning curriculum based on flexibility. The opportunity to negotiate in a flexible curriculum may encourage active learning. This is also akin to Vygotsky’s (1978) theory of learning through a zone of proximal development whereby the goal is to meet the learners at their points of needs, thus promoting the construction of a positive learning identity.
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