by tashmcgill | Apr 8, 2010 | Church, god ideas
Christian culture is near obsessed with the center. Words like mainstream and crossover drip off the tongues of A&R guys like diamonds. Influence is king. The idea of bands, writers, speakers, actors being part of the Christian community and the ‘influence’ they’ll wield on mainstream culture is like an elusive Holy Grail.
All of it is about the center. This idea that if we move enough of ‘our people’ to the center, that things will change. That people will convert quicker. But I don’t want conversions. I want believers. I want to see people on a journey of faith. So scratch that argument. Let’s just say, that if we can get enough of our people to the center, then we’ll be in the midst of the biggest crowd.That’s how crowds work. Cities have their dense population of buildings and allotments in the center, slowly spiraling and spreading outwards.
So Christendom gets continually caught in the pull towards the center. And anyone in the center, who seems remotely accessible, we love to hijack. We confuse country artists with gospel singers because they sing the themes of colloquial spirituality we’ve grown up with.
Still, I believe, that it’s a futile pursuit if we really want influence. The fastest way to the center is to go to the fringe. The biggest area of influence is the circumference of the circle, not the center of it.
The artists, the writers, the thinkers – and really, it’s the thinkers that are key to influencing the thoughts and ideas that are expressed at the fringe. I know I’ve written about this before, this idea that shuffles through the way I write and express. But it has a grip on me.
Re-thinking, re-inventing, imagination and discovery can’t be found at the center of the circle. In order to be stretching out on horizons, you simply must be at the fringe. In the eclectic community of people that live there. They are a bit transient. They move on rapidly and with fluidity. They hold ideas loosely and let themselves be shaped.
It’s a marvellous gift to be at the fringe, because there’s both the luxuriating, intoxicating ability to observe the center from the external, whilst still being connected to it. And when the center every so often takes one of the fringe thinkers, writers, artists, poets, songwriters into the core… to be lifted up high for a moment.. it’s pointing the way towards what the fringe has already discovered.
I write again, “the words of the prophets are written on the subway walls”. What sets Lady Gaga apart from Miley Cyrus? Gaga is prophesying a shift and change in our expression of sexuality and sensuality, of power between men and women, the importance and assignment of gender. What the gossip columnists write about is simply the popular mythology around the questions she stirs in us… but by the time the center catches up, she’ll have moved on to some other idea.
Think Madonna and her expressive sexuality of the 80s and 90s. Think Dylan and the political songs of the 60s and 70s. Think Elvis and gyration.. the idea that a man’s sexuality and power could be proven by his dancing..
Think Kate Shepard, DH Lawrence, Walt Whitman, ee cummings and all the ideas they played with and changed.. now long dead as the center is still discovering and embracing fluid punctuation, punctuation you can play with. Now expressed in TXT language.
So it’s the fringe and always the fringe. Now that indie pop and alternative folk songs are cool.. something new must emerge. Slowly what happens at the fringe is carried through to the center. That’s why the best writers and thinkers go out to the edges of truth and what is, to imagine the what could be. They lift it up in the light, examine it and capture something that can speak to the whole.
The height of creativity is to go to that playground at the edge of imagination, spirituality, culture and sociology and to experiment with something entirely new.
Write something on the subway walls. Create something new and unheard of. Take it to the fringe. Make a home for yourself on a journey not a destination… choose to travel outwards and outwards and outwards.
by tashmcgill | Apr 9, 2009 | Uncategorized, youth ministry
I wrote a leadership blurb recently talking about the concept of sharing knowledge, rather than hoarding it, as a method of building and developing your leadership and influence.
It’s a really important idea and a major ideological shift from boomer-type leadership strategy to egalitarian GenY-friendly model. So, increasingly, in business, church & community leadership this method of sharing knowledge is really one of opening doors and creating opportunity for others to step into the conversation, offering something of their own to the collective whole, even if it’s just presence to the conversation, that shapes and develops their own potential. All this, is influence.
Why do I think this matters? Because historically in the last thirty years, especially in ministry circles, especially in youth ministry circles – we have struggled as a collective faith body, to make spaces and develop healthy dialogue around how and why we do what we do.
So those that have struggled to find a place have moved the conversations they long for, into other, alternate spheres. This brings both great discovery, great adventure.. and sadness. Because the conversations that develop in separate worlds, by their nature, become so easily conflicted, instead of conducive to growth, mutual understanding and broadening of our worlds. As we grow new approaches to leadership – the young and emerging push and struggle for their place. But if they simply choose to separate for the long-haul – then we all suffer. Really, this is no more than stating the obvious in a more minute example of Phyllis Tickle’s theory/observation of ‘rummage sales’.
The best teaching pastors I’ve ever had and still regard, are the ones who led me along with them to their conclusions and thoughts, because sharing the process invites healthy dialogue. Sharing the process enables the asking of questions about the journey, not simply arguing over the destination and conclusion. It teaches me and teaches the teacher. So yes, Steve, I think you are right… that sharing how we think, is an engaging and critical part of this ‘wisdom’. It makes space for doubt, questions, hope, discussion and alternate endings.
Perhaps most importantly for teenagers and young adults – by sharing the ‘how’, we intimate the presence of ‘time’ in our own thinking and learning. And Time, gives permission to breathe, to question, to doubt, to argue and wrestle with for yourself. Time… one of the most beautiful gifts to youth ministry and the thing we run in fear of passing. Time to doubt, time to get it wrong, time to be learning, instead of cataloging what we have learnt.
At the end of the day, where is this most important? Where do we know this so surely from? The desire and quest for wisdom and understanding – that unique process of learning how to engage in Learning?
The endless questions of five year olds. The aching confusion of teenagers. Share what you are learning and how you are learning and un-learning it – because it gives permission to those who long to do the same.
Share wisdom, share your Learning stories – don’t settle for sharing Answers, which ultimately, may not be the answer you need to offer at all.
by tashmcgill | Apr 7, 2009 | Uncategorized, youth ministry
I’m a naughty blogger these days – promising updates and failing to deliver, but this time I blame sickness.. so there are some of my thoughts reflections on the previous notes, just a couple of thoughts that stuck out, I’m holding them here.
Globalization – we’ve been driven by a global economic market.*
Interesting though, that while the global economy has led and driven western society to the this point, it seems there is a subliminal shift and seeking of what the drivers of society ought to be, certainly with a movement away from placing fiscal responsibility in the hands of a confidence-based market for profit. So – my pitch is that money people will have to become wiser and slower, especially as the southern hemisphere responds to the northern hemisphere “rescue packages”. Students becoming more engaged will start to use their knowledge of international economics and policy in financial planning, decision-making and eventually this will lead to a new brand of politics and government as Boomers move on.
Graduate Work Experience – Work has become a means to an end throughout student career, paid employment is to support the ‘important stuff’. Exposes the dualism present, most do not operate in a culture where work is connected to purpose.**
Starts with the allowance for chores model. Work = money = lifestyle & experience. The more redundant our education systems become with knowledge for knowledge’s sake, the more dependent people become on entertainment rather than enlightenment. Most ‘purpose’ jobs are even then, ongoing self-actualisation tasks. Working for credit, achievement, fame, glory. Offer work experiences that are fulfilling and worthwhile, the purpose/entertainment factor starts to balance out – especially taking into consideration already successful models. Consider most ‘church/faith’ programmes or community practices and what the balance is between ‘work/study/obligation’ in order to gain ‘experience/community/intimacy/relationship’. Small groups, bible study, service projects.. yet service projects are one of the fastest growing models for young adult ministry. Why? Will it be successful longterm?
Cultural Complexity – I am my own brand***
Cultural Complexity – multi ethnic diversity on campus and expanding in the wider populus****
The mosaic world we live is creates enormous questions over identity.*****
I will hopefully post more on this BUT – This area of multi-cultural multi-generationalism is absolutely fascinating to me, especially because NZ is a hotbed of continual new immigration, from Asia Pacific, South Africa, Africa and further afield. These ongoing cycles do pose interesting possibilities.
I’ve thought for a long time, that the pick’n’mix approach many students carry into their university/graduate faith is not that bad. Sure, we get frustrated with the ‘lack of commitment’ but actually this kind of ‘pick your adventure path’ attitude to defining your own identity within multicultural environments, does apply to those who select elements to build their own faith practices. (Understand I’m speaking strictly about faith practices, not beliefs.) Thus, the fabric of their spiritual community is defined by the pieces and threads they tie together.
Using the “Believe/Behave/Belong” model in unison rather than focusing on one element is a big challenge but important.******
Ok, so I just got confused here, and I’m looking for someone to correct me. I’ve only ever been exposed or conversed around the 3B’s as a way of viewing, observing the values shifting between generations. I guess the natural response of that, is to then based ministry approaches on those most present felt-needs. But I don’t think that how it was applied here was necessarily right? Essentially I think I am still more of a Youth Ministry 3.0 girl – affinity does take priority over the others.
Other Reflections
As with so many things, it’s nearly impossible to stay completely current, I’m constantly updating my own research and observations. Also, I think we also have to shift our thinking when it comes to the boundaries and definitions around youth ministry/tertiary ministry etc.
The reality is, while youth culture continues to grow in it’s domination of the 11 – 38 year old segement, the niche youth sectors become more specific.
For example, the difference in interests, fashion, music, technology, work/study balance.. these used to be points of great difference where mass groups moved in unison between these lifestages. Like when every kid from Sunday School turned 5 and started school in the same year – 12months and everyone was on the same page again.
However, think about:
Those retraining, returning to post-grad study
Those shifting jobs and career paths every 3-5 years
Those embracing marriage/children/defacto relationships/divorcing
Travelling overseas / living overseas
Buying and selling property & setting up house (Living away from the family home)
Those in vocational training rather than tertiary training
Those part-time working / part-time studying or parenting or creating
Who own and drive vehicles
Who use drugs/alcohol recreationally or habitually
Each of these aspects or areas of life could apply to anyone 15 – 40 years, because many of those critical choices being made in the tween and teen years, are now being revisited in the early adult years – but the culture remains largely the same, influenced by dominant youth culture trends. The number of 15+ having children, living independently, leaving school earlier than previously is continuing to rise.
So, if you go to trying to identify key tasks of youth ministry, I think it gets pretty easy to see, that most of it still applies to that ‘young adult’ sector. Sometimes, especially more so, as some adolescent experiences are intensified or only present in the latter stages of adolescence (smack bang in the middle of 18 – 24 years sector).
by tashmcgill | Dec 10, 2008 | god ideas, Uncategorized, youth ministry
At last, I was so excited when this book arrived on my doorstep courtesy of a somewhat begging-type email to Marko. International shipping would’ve cost me $53 US.. which is kinda funny. The wait to see this book hit NZ shores .. well who knows how long, but considering all things.. I wasn’t prepared to wait.
There’s something great about seeing the words printed and the smell of the book. The hardcover and layout is great.
So – although I could’ve posted previously on the book – I wanted to wait until I had my copy, had re-read it just like everyone else. I’ve loved the conversations on the Facebook group as people are reading, thinking, devouring, wrestling.
Opening Statements
1.
I’m entirely biased towards the overall goodness of this work. Marko is my friend, fellow youth ministry type person, thinker, wise talker, grounded theologian and passionate exhorter of positive forward movement in youth ministry philosophy and practice. He’s also incredibly humble and has been so openhanded with the creation of this work and subsequent dialogues that he’s really embodied the essence of some of the YM3.0 premises we arrive at in the final chapters.
2.
I’m entirely biased because these thoughts reflect both my passion for adolescent development,’cultural anthropology’, sociology, community psychology AND young people, the reformation of youth ministry practice and the future of the world. Many of these words and ideas are threads of my own story and I’m stoked to have had the opportunity for conversations around these ideas with Marko and the many other readers of his blog, YS groupies and the like.
3.
This is not a typical youth ministry book because there is no cure prescribed – in fact, more or less, we’re left openended with a brief framework of some diagnostic tools and applications. The conversation is left openended intentionally. It does not answer all the things we instinctively want to be answered, because we have to wrestle with plenty of things ourselves.
Now…From The Beginning
I really loved Kenda Creasy Dean’s introduction – she nails the spirit of the book and the author. I’m a sucker for reading the forewards and the acknowledgements. And this section really sets you up for what you’re about to read. She highlights the honesty and potential discomfort of the ideas.
Framing Change in Youth Culture
Marko does a great job of reviewing the key tasks of adolescence, the emergence of youth culture and the history of adolescence in a broadsweeping but clear overview for people that get lost in the chaos of what all the science and psychology tells us. I’m a sucker for most of the reference material he refers to – and the recommended reading list at the back of the book provides great material that further unpacks these key ideas. There wasn’t much about actual brain function – but that’s ok, because you don’t want to lose people too soon in!
Marko’s concluding statement addressing where youth ministry as we’ve known it is currently failing highlights the shifting priorities of adolescence and how we’ve been slow to respond.
Implicitly, the question is brought to mind – with this elongated adolescent period, what does this mean for the future of the 20-something youthworker? It’s commented on in the sidebar too.
My lingering question : What happens if you line up generational shifts alongside these adolescent priority shifts and the responding youth ministry changes? What can we learn from mapping the past and present in order to make wise choices for the future?
A Brief History Lesson
The story of Youth Ministry 1.0 and 2.0 covered in chapters 3 & 4 highlights a few important things – including that the “first youth ministry missionaries” did it exactly right – they responded to youth culture by “letting it inform the language and topics of youth ministry.”
The charts included are helpful for mapping the drivers, youth culture fixation and key themes. Love those.
My lingering question : How much deconstruction of Youth Ministry 2.0 has to be done in order to have a healthy foundation for YM 3.0? Much, none or some? Is it possible to leap into YM 3.0 from 1 or 2.0 (yes, whispers of 1.0 still exist) or must there be a 2.8 process? What is the role of leadership and broader church context? Can a youth ministry grow (this is a better idea than leap or shift) into 3.0 without the active participation of the whole spiritual community?
Chapter five includes some gems.. Like Chris Cummings statement on pg 67
“This generation of teenagers knows there’s something worth living for beyond themselve, but they’re struggling with actually defining it.. and everything else in our culture says it’s all about them.”
This is a classic observation of the Generation Y tension – and what creates such a great melting pot moment for YM 3.0 to hatch in these communities of young people assured of their own value and voice, desperate for a way to make a difference.
Marko leans heavily on some of Tim Keel’s concepts from Intuitive Leadership (another big emphasis on how great both the endnotes and reading list from this little book is .. ) when talking about the role of youth workers shifting to “cultural anthropologists with relational passion”.
Much of the practice ideology here is straight out of a mission context that has been successful forever – Paul started it. “Culture informs contextualisation” is a great phrase that should stick in the mind. Themes of Communion and Mission were wrestled with publicly on the blog and the picture of a Present youth ministry took shape with the voices of dozens of youthworkers.. they translate well into this section. They also form an almost impeccable mesh with Generation Y values of tribe, cause, flexibility.
My lingering question : Ideologically, it’s perhaps the biggest shift the book deals with, something that really impacts the practices of goal-setting, future planning, curriculum development, the very fabric of what spiritual formation in practice looks like. Marko is truthful enough to say what many of us already know deep down – that programming small groups does not build true community. Small groups of young people and volunteers who truly embrace life together on a wider scale do – but that kind of “community curation” (my phrase, not Marko’s) I think requires a different mindset than what the current “ideal youth worker” might be in the minds of those hiring.
So…How do we get there?
This has to be the most frustrating but the most liberating section of the book – Marko raised great concepts, ideas and gives lots of permission to experiment, to fail and to invite multiple voices into the process. He offers a few key ideas – like Contextualization and pushes at colonization approach that some have had towards youth culture.
My favourite part of this chapter throws open the question of what real life-long learning in a youth ministry context can look like when YM3.0 will also require so much unique cultural anthropology. The priority of incarnational life with real young people becomes so particular. The stories and lives of the young people we are actually with (Present).. are the best blueprint to the youth ministry we are doing (Mission in current context). To me, it feels like a welcome spring clean of the boardroom whiteboard where we’ve drawn endless visions of what we’d like our youth ministry to be in 5 years time. (I’m not convinced that there isn’t a place somewhere for t
his thinking, but probably not in the priority line it has been in.)
Points of Note:
Discernment features strongly in this chapter – and my friend Jill recently commented that “discernment and intuition have a lot in common – discernment is perhaps educated intuition?” I think there is merit to the point especially in the context of discussing the communal discernment of a group in regards to youth ministry. So, discernment (being something we more naturally attribute to wisdom and age, experience) is perhaps the maturing spiritual gift of intuition that may be present in many of your young people/leaders/surrounding voices..that intuition may be found in those that naturally ‘feel’ the ebb and flow of the ‘environment’.
Multiple groups have been an issue of contention and whilst not supporting this as THE way forward, Marko presents it as an opportunity. You could argue that the response of people to this possible programming tool demonstrates a high level of 2.0 thinking that still resides. Others ask the question fairly enough, how to do this in the context of small ministries – but it’s an idea for consideration, not a prescription. My reflection is that this kind of approach allows affinity to be one of the key tasks worked out through your ministry.
Experimentation is a strong value here, especially the process by which the young people themselves are the dominant storytellers.
Supra-Culture is the youthworkers dream. “Common affinity found in Christ alone”. My thought would be that having the same philosophy or values at the core of your ministry would enable multiple groups to work out unique expressions of this Supra-Culture.. again, lots more experimentation and reflection required. More of a labratory of youth ministry as many have commented on in discussion. The messiness of this is absolute, guaranteed – but the longterm effectiveness of this approach may be highly rewarding.
My lingering question : Lifelong professional development for youth ministry that doesn’t sit in isolation from broader church leadership, that focuses on developing practical contextualization skills and anthropological thinking/frameworks that youth pastors can use. How? Also – how to encourage and enable youthworkers to hold the desire for effectiveness and the mandate to experiment and exegete locally in tension?
My lingering thoughts from this chapter:
Whilst Marko doesn’t cover the brain/biology equations, I think that the role of Feelings & Experience in the faith train diagram are vital. As these experiences and feelings form neuron pathways while cognitive recognition of “God” occurs – they must be valued. Thus the “feeling” and “experiential” components of our ministry may actually help form “faith” foundations while the rest of experience is in chaos?
Youth Ministry 3.0 will acknowledge the humanity and validity of teenagers – they are contributors “in development” and “in practice”.
The role of family-based ministry will need to change – for those places where it’s in practice.
We need to come up with new frameworks for KPIs, goal setting, reassessment and staff management in this area.
And So To End
I read this book last night with a drink, a starry night and a cigar.. in honour of such nights in San Diego! There were lots of things I underlined. Lots of things that will continue to be discussions over the coming years. I am excited for multiple copies of the book to arrive onshore so that meaningful conversations can start around so many things…
There are things I wrestle with – mostly to do with how we can appropriately engage in these practices and conversations in a way that sees real change. How quickly can we translate and establish new training and support structures for this new way of thinking and crafting youth ministry? How do we, taking these lessons, begin to also look ahead to what the kids of Gen X and Gen Y will look like and how youth culture may continue to map our response in youth ministry?
Mostly.. I’m glad to be part of the conversation. This reengages my hope and desire to work with young people and for young people – for the sake of attainable belonging or affinity with the person and body of Christ. (I’m not sure how they are both important or expressed, but they both are.)
by tashmcgill | Oct 28, 2008 | Church, Uncategorized, youth ministry
Simply put, in one sentence, rather than waffling:
Good storytelling (as a communication methodology), reminds us of HOPE and enables us to confront negative feelings in a positive context, providing opportunity for good outcome.
