John Paul II's Views on Cultural Appropriation

Gaudium et Spes is not the Church's only writing on intercultural dialogue. In 2001, John Paul II devoted his homily for the Celebration for the World Day of Peace to dialogue between cultures. He so valued dialogue between different groups of people, that he felt it was the most relevant way to bring about peace. 

He acknowledges that people mostly see other cultures in how the new culture differs from their own. Each culture is unique, but none are less than any others. We should value and respect all cultures and the people within them. We should also be able to see the limitations of all cultures including our own. Culture is constantly changing, and if we cannot accept the limitations of our culture, it will only change for the worse. Female rights in America is an example of a culture realizing its limitations and changing to improve them. Though women and men are different, this does not make women any less than men.

 In another section, he addresses the importance of education, saying that all people must be educated about other cultures and to respect them. Education is incredibly important, because people are not born racist, they are taught to be racist. If all people are educated equally and taught that every life is equally valuable, then we come one step closer to ending racism.

He ends the homily by calling young people to "become craftsmen of a new humanity, where brothers and sisters — members all of the same family — are able at last to live in peace." This seems like a tall order for young people, but Gaudium et Spes had a similar call when it said that "we are witnesses of the birth of a new humanism, one in which man is defined first of all by this responsibility to his brothers and to history" (55). Young people will shape the future, and the increase in cultural dialogue is on their side as they do it. Respectful conversation between peoples of different cultures will ultimately bring humanity closer together.

 This is an oversimplified explanation, and this process will be long and arduous. If at any point you are frustrated and do not know what to say, remember: if you don't have anything nice to say, don't say anything at all.

Economic Development and Intercultural Dialogue

Intercultural dialogue is something that can only be achieved with the development of the economies of the world. Gaudium et Spes states that “the duty most consonant with our times, especially for Christians, is that of working diligently for fundamental decisions to be taken in economic and political affairs, both on the national and international level”(GS 60).

The development of economic and political affairs are essential for the development of culture, and later intercultural development. Without a healthy, uplifting economy, it is nearly impossible for cultural developments to occur. Gaudium et Spes, written during the Second Vatican Council in the mid-1960s, notes that “The increase of commerce between the various nations and human groups opens more widely to all the treasures of different civilizations and thus little by little, there develops a more universal form of human culture”(54). After World War II, there was massive economic growth that spurred trade and with it, intercultural dialogue, as shown by Hans Rosling in this video.

With the development of economies, comes the development of culture. Much of the economic developments that occur bring a reduction in the average amount of work that a person does. Gaudium et Spes notices that “With more or less generalized reduction of working hours, the leisure time of most men has increased. May this leisure be used properly to relax, to fortify the health of soul and body through spontaneous study activity…to establish fraternal relations among men of all conditions, nations and races”(61). The development of the economies provides the opportunity of fostering intercultural dialogue, and indeed prompts intercultural dialogue through trade and commerce.

Putting Each Other at the Center

No matter how much they might deny it, people love to talk about themselves. As a culture, we are pretty obsessed with ourselves; if you spend a few minutes scrolling through different social media platforms, it's pretty clear that genuine humility is rare these days. We are now treading in the dangerous waters of the ideology that "it's all about me and what will make me feel good right now." While it would be so easy to go with the flow and embrace the selfie game 24/7, it might be worth it to explore how we can change this trend rather than promote it. Everyday, "there is an increase in the number of men and women who are conscious that they themselves are the authors and the artisans of the culture of their community" (GS 55). We have the power to change the norms of our culture, and the church provides us with the perfect forum to do so. If instead of being so immersed in ourselves and we used our energy to get to know and understand "the other," I'm certain "the other" wouldn't be such a scary concept. 

The Catholic Church, by its universal nature, serves as a kind of meeting point for peoples and cultures across the globe. The church as an institution is much older than most countries, so it most certainly has some experience and authority when it comes to bringing people together. Also, people across the world of different races, genders, and experiences can all come together under the common belief in Christ. Therefore, the church and her people have the super unique role of fostering community and peace across borders, both real and imagined. 

If we are going to take advantage of the church as a center of cross cultural dialogue and understanding, we're going to collectively need to rise above the idea that we as individuals are the most important people in the world at any given time. In order to truly come together and embrace the similarities and differences that we all have, we must shift our focus outside of ourselves and focus on what we can learn from the other. As Gaudium et Spes beautifully expresses, "we are witnesses of the birth of a new humanism, one in which man is defined first of all by this responsibility to his brothers and to history." If we accept the responsibility to raise each other up, who knows how much good we can achieve and how much hate we can abandon. 

As I have expressed before, we write not only our own stories but the stories of those around us. It would be truly wonderful if we were putting as much effort into making the stories of our brothers and sisters as great as we would want our own to be. The stories we leave behind are our legacy as a people, and it is on us to decide what we want that legacy to look like. 

A Brotherhood of Man

The Catholic Church has a pretty cool role in the global sphere in terms of fostering fellowship among people of all cultures. The church is not tied to one single nation or race or gender; the word "catholic" literally means universal because it's for everyone! 

Taking on this role, the church acknowledges that the best way to foster this global community is through dialogue and a gaining a deeper understanding of each other. There is so much division in the world, and a lot of it has to do with our flawed perceptions of how different we actually are. As human beings endowed by the same creator, we have a lot in common from the start. A lot of us are asking the same big age old questions, and the church has complete respect for the different paths that people may take to seek the truth. 

How People Think the Church Sees People of Other Religions:

How the Church Actually Views People of Other Faiths:

Now that we've cleared up some misperceptions, we should celebrate the fact that the church calls us into communion with one another. As the bishops at Vatican II point out in Gaudium et Spes, section 23, "one of the salient features of the modern world is the growing interdependence of men one on the other... brotherly dialogue among men does not reach its perfection on the level of technical progress, but on the deeper level of interpersonal relationships." We are all called to come together regardless of our faith and participate in open dialogue with each other about the things we have in common rather than what separates us. We are a people made for community, and we truly need each other to thrive.

I don't think anyone says it better than some of the talented actors of NBC...

The Danger of a Single Story

Human beings are raised on stories. From the time we are children we exposed to stories of magical creatures, heroes saving fantastic lands, and good always conquering evil. As we grow older, the stories we read often change with us. We learn that stories can not only comfort us when we're scared to go to sleep, but also that they have the power to influence the way we see the world and each other. The stories that we consume as well as those we produce are truly reflective of our culture, and they have the possibility to influence attitudes, affect change, and alter perceptions. Acknowledging the influence that stories have on the way we see the world (and how we are seen by the world), it is so important to consider the consequences of limiting our knowledge to one single story. Chimimanda Adichie addresses this in her eloquent Ted Talk, the Danger of a Single Story.

Her speech is incredibly profound and well articulated, but acknowledging the fact that it is long, I'll provide you with the punchline: "I've always felt that it is impossible to engage properly with a place or a person without engaging with all of the stories of that place and that person. The consequence of the single story is this: It robs people of dignity. It makes our recognition of our equal humanity difficult. It emphasizes how we are different rather than how we are similar.Stories matter. Many stories matter... Stories have been used to dispossess and to malign, but stories can also be used to empower and to humanize. Stories can break the dignity of a people, but stories can also repair that broken dignity."

As a culture, we have the responsibility to ourselves and each other to produce and consume a variety of different kinds of stories. As Gaudium et Spes, section 55, points out, "from day to day, in every group or nation, there is an increase in the number of men and women who are conscious that they themselves are the authors and the artisans of the culture of their community. Throughout the whole world there is a mounting increase in the sense of autonomy as well as of responsibility." Especially as a free nation, we have the power to tell our stories and convey to the world that we are a people of respect, acceptance, and love. Further, we have a responsibility to use our voices to speak up for those who cannot, because their stories matter too, and they deserve to be heard. 

Intercultural Dialogue: The Western and Eastern Church

Since its foundation nearly two thousand years ago, Christianity has grown from a small sect of Judaism to one of the largest, most followed religions in the world. This growth has been the result of disciples, missionaries, and believers traveling to distant lands to spread the word of God, converting people to Christians. As said in Matthew 28:19, believers should “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit”. In order to accomplish this, the Church must engage and interact with the cultures that they encounter so that they best understand the teachings of the Church.

As Christianity encounters new cultures, it invariably must alter its presentation, teachings, and traditions to best appeal to the local culture and convince prospective Christians. In this video, the beliefs and traditions of Japan’s clandestine Christians are shown.

Japanese Christianity is juxtaposed with the symbols and values of their culture. An example of these juxtapositions are the two Virgin Mary's displayed, alongside Shinto and Buddhist shrines, the values of honoring one’s ancestors within the religion is also a major component. These beliefs and traditions are not in mainstream Western Catholicism but are an Eastern derivation of traditional beliefs. This begs the question how should the Church work with different cultures?

To this, Gaudium et Spes says that the Church is a flexible institution, “the Church, sent to all peoples of every time and place, is not bound exclusively and indissolubly to any race or nation, any particular way of life or any customary way of life recent or ancient… she can enter into communion with the various civilizations, to their enrichment and the enrichment of the Church herself”(58). The Church enriches and strengthens both itself and its flock when it accepts the cultural traditions of others, and supports the endeavors to find a common purpose. As seen in the video, the Vatican formally supports Japanese efforts to win World Heritage status for hidden Christian sites in Japan. The opportunity for dialogue between the two cultures of East and West has resulted in a more diverse, larger, and stronger Church.   

Intercultural Dialogue of Belief Within Scientific Discovery

The conflict between religion and science is one that has come to define modern society. From Galileo to the present, astrophysics has been marching forward, with groundbreaking discoveries on the origins and composition of the universe. These discoveries are fascinating but create tension within long established religious traditions. For example, it was believed that the Sun revolved around the Earth, which was the fixed center of the universe. then it was later discovered that Earth actually revolved around the Sun. As new discoveries are continually made, questions have been raised on how religions should handle and address new, disruptive scientific discoveries.

In this video, astrophysicist Neil deGrasse Tyson and journalist Bill Moyers discuss several topics, one of which is the application of religious beliefs in modernity. Neil deGrasse Tyson strongly supports science, saying that it is wrong to insert religious beliefs into something whose truth is scientifically undisputed, such as an epilepsy being confused as demonic possession. To this, Gaudium et Spes agrees with Tyson, declaring that  “there are ‘two orders of knowledge’ which are distinct, namely faith and reason; and that the Church does not forbid that ‘the human arts and disciplines use their own principles and proper method, each in its own domain’…this Sacred Synod affirms the legitimate autonomy of human culture and especially of the sciences”(59).

Another topic that the video addresses is how we justify the existence of our faith in God. Tyson says that if a person’s faith in God exists only because of the “gaps” in human knowledge, that God is located in these pockets of unknown science, then that particular faith is unsustainable. Tyson says that eventually these pockets of scientific ignorance will be filled with knowledge and understanding, resulting in God being defined as an “ever-receding pocket of scientific ignorance”. To this, Gaudium et Spes asserts that these new discoveries will not destabilize faith. Gaudium et Spes says that the faithful should “blend new sciences and theories and the understanding of the most recent discoveries with Christian morality and the teaching of Christian doctrine, so that their religious culture and morality may keep pace with scientific knowledge and with the constantly progressing technology”(62). There is a historical precedence for this type of teaching. Georges Lemaître was both a priest and astronomer who proposed the Big Bang theory and the theory of an expanding universe. Gaudium et Spes seems to settle the question on faith and scientific discoveries. New scientific theories and truths are not something that the Church should push away, but accept and affirm. The church affirms that “within the limits of morality and the common utility, man can freely search for the truth, express his opinion and publish it”(59). Inquiry and investigate into the universe should not be deterred, but be encouraged, so that the Church can continue to be relevant with the changing of times.

We Are The Change

                One of the most important messages that I got from the intercultural dialogue section of Gaudiem Et Spes is that if we want to see a change in the interaction between religions or between cultural groups then, it is up to us to make that change happen!  We cannot just sit and stagnantly watch in hopes of someone else taking action.  Basically, make like Gandhi and 

               In section 55 of the document it is said that, "From day to day, in every group or nation, there is an increase in the number of men and women who are conscious that they themselves are the authors and the artisans of the culture of their community. Throughout the whole world there is a mounting increase in the sense of autonomy as well as of responsibility."  
        
           The future of the world is in our hands.  We have the power to make a difference, to learn from each other, to grow in unity and in communication with one another- we just have to take the initiative to do so.  We can take ourselves from what I like to call the "John Mayer mentality" of just waiting on the world to change...
https://www.youtube.com/watch?v=oBIxScJ5rlY

To more of a "union is strength" mentality, where we can understand that through this intercultural dialogue and communication, we can grow!


https://www.youtube.com/watch?v=bnYc16tgwwI

Even today, Pope Francis tweeted encouraging this dialogue in the context of how divisive this Presidential election was for our nation.  

            According to Gaudiem Et Spes, this shift in consciousness and awareness has already occurred in the vast amount of Americans!  We realize that we've got the power!



               Now we just need to have the courage to USE that power and make a difference.  So keep an open mind, get out there and listen to others without judging first.  After all, Christ gave us two ears and one mouth for a reason!  We need to listen more than we speak.  The second you actually star listening to the other person in a dialogue, you will find you actually have more in common than you think.  Make an effort to learn something from that conversation and apply it to your own life to have a fresh and new outlook on the issues that you have seen through the same lens for so long.  In the words of Gaudiem Et Spes, there is a kind of "global responsibility" in our hands.  Let's not look past it.  Embrace it! Together, we can do this.

What is Intercultural Dialogue?

Modern culture, especially in America, consists of traditions of many older cultures mixed together. Despite this combination, "intercultural dialogue" is still loosely defined, with no legislative definition.

The European Union branded 2008 the "Year of Intercultural Dialogue", and in 2007 they conducted a survey with the Gallup Organization to gauge people's feelings on intercultural dialogue.

Over 27,000 people over the age of 15 from every member of the EU were interviewed. 36% of people questioned could not give a definition to the phrase "intercultural dialogue", but those who did were mostly positive using phrases like "conversation" and "mutual understanding". Still, this does not give a complete answer, and one is needed since 48% of people interviewed had an encounter with people of a different ethnic group in the week before the interview. Most of these encounters happened in public, so intercultural dialogue is important to stop people from saying inappropriate things.

The Council of Europe did release a definition of intercultural dialogue, though only a preliminary one. They were unwilling to define it for years, since they did not want to limit its potential.

“Intercultural dialogue is an open and respectful exchange of views between individuals and groups belonging to different cultures that leads to a deeper understanding of the other’s global perception.”

Their definition emphasizes that intercultural dialogue is a good thing for society, with people learning from each other. Gaudium et Spes argues in favor of intercultural dialogue and a modern amalgamated culture. GS applauds the "increase of commerce between the various nations and humans groups" because it "opens more widely to all the treasures of different civilizations and thus little by little, there develops a more universal form of human culture , which better promotes and expresses the unity of the human race to the degree that it preserves the particular aspects of the different civilizations" (54). Intercultural dialogue is hard to define, but easy to practice. Don't be afraid to learn about other cultures, but also be respectful and try to use the experience to build bonds between different people. 

Science vs. Tradition

                As technology has permeated our society more and more over the past couple of decades, it seems that it has grown more and more in conflict with tradition and religion.  Where science might fight to prove that a fetus is not technically living or will not feel the pain of an abortion, religion says otherwise.  Where science says that the planet came into existence by "the big bang", religion disagrees, and where science proclaims that evolution created man, religion once again would point to God.  No matter the occasion, it seems like a constant struggle between the two as they try to prove which perspective is more correct.



                    Gaudium Et Spes says, "... a culture which arises from the enormous progress of science and technology must be harmonized with a culture nourished by classical studies according to various traditions" (56).  But it seems as though that is easier said than done! The two groups appear to always be at odds, with one jabbing at the other with their passionate point of view.  


                             So how are the two meant to live in the harmony that Gaudiem Et Spes suggests?  How can our society stay progressive while preserving religion and tradition which are very much based out of maintaining the past as opposed to changing to fit the present?  Perhaps the two do need each other and are in more union now than they think!  Through the use of technology- technological communication and social media, the word of the Lord is more easily spread than ever before.   

  Of course it was not always this way and disciples of Christ used to rely heavily on word of mouth or written communication to spread the word, but now it would be silly to not embrace the technology that is available to them to spread that passion for faith!  Although Gaudier Et Spes emphasizes the need for this intercultural dialogue between the world of science and technology and religion and tradition, the two groups are not as conflicted as we might think.  In fact, studies show that more than half of the world's scientists do believe in a God or a higher power, and only 11 percent of Americans belong to a religion that denies modern science.  

So even though it may seem like a daunting task to get the two groups to see eye to eye without constant heated argument, it might not be as impossible as it appears!  We are already making progress in that area, and that intercultural dialogue continues to grow and flourish even today as we approach achieving a greater sense of unity and harmony between science and faith.  

Cultural Appropriation: Culture without the Dialogue

"Appropriation occurs when a style leads to racist generalizations or stereotypes where it originated, but is deemed as high-fashion, cool, or funny when the privileged take it for themselves."

- Amandla Stenberg

In her video, Amandla points out that cultural appropriation happens very frequently in pop culture, especially appropriation from African American culture. She explains that cultural appropriation happens when white people copy black hairstyles or music types without understanding where they came from or acknowledging the hardships of people who created them, Picking and choosing which aspects of other people's culture we would like to embrace is unfair to those people. We cannot love the fun parts of people's culture without acknowledging and helping to diminish their struggles. 

Halloween just passed, and as a holiday it has the most rampant cultural appropriation. Recently, groups have emphasized that their culture is not a costume, but many people still do not understand this, including celebrities. Hilary Duff and beau Jason Walsh dressed as a Native American and Pilgrim couple this Halloween.

After receiving much criticism for their selection, which reduces Native Americans to a costume and ignores the disagreements between Native tribes and early setters, both Hilary and Jason issued public apologies via social media. 

Hilary Duff may have learned her lesson, but the plight of minorities in America is still swept under the rug as if it did not exist. As Gaudium et Spes recommends that we use our leisure time, which is a modern luxury to "preserve equilibrium of spirit even in the community and to establish fraternal relations among men of all conditions, nations and races" (61). Elaborate Halloween costumes and celebrity culture in general are products of humanity's modern leisure time. With this leisure, we should promote ideas that help to unify all people. Hilary meant no harm with her selection, but she dehumanized a group of people by using their culture without permission and with disregard for where it came from. This created more division than unification.

GS also mentions using "cultural benefits, especially of this which constitute the so-called fundamental culture lest very many be prevented from cooperating in the promotion of the common good in a truly human manner because of illiteracy and a lack of responsible activity" (60). We are privileged to be able to celebrate Halloween and use spare money to buy or make costumes. We should use this privilege to spread awareness or positive messages, rather than stigmatize already marginalized cultures. 

Buddhist and Catholic Dialogue

In the video linked below, you will get to hear an incredible witness to thriving Catholic- Buddhist dialogue between Bishop Wester of Salt Lake City and Reverend Hung Sure.  They discuss how two of the world’s major religions are able to find many commonalities in their teachings and/or practices.  I especially appreciated when the two discussed that “we can be united and different at the same time.”  I think it is important for religious people today to realize that in discussing faith or religion with those whose opinions might differ from yours, no one is pushing agendas on each other.  It is okay to think differently than others, so sometimes we just need to accept that reality rather than trying to push what we believe are correct beliefs on others.  Wester and Heng Sure mention that it is this interfaith dialogue that simply allows us to listen and open our posture to learn and support one another.  
When the two reached discussion of ‘conversion’ I was interested to see what they would say, because often when people hear conversion they assume the conversation pertains to leaving one religion in order to belong to another; however, the two had a new and beautiful approach to the topic.  Bishop Wester told personal accounts of his Buddhist brothers and sisters having what he calls a ‘conversion to new life’.  This kind of conversion allows those of other religions to take aspects from that interfaith dialogue and become renewed in their own faith.  Often times I think that people might be afraid to engage in interfaith dialogue because they think it will turn into a heated argument about which religion is correct and why, so it is certainly refreshing to hear that not every interfaith discussion has to be centered on the differences being irreconcilable or one religion being superior to another, and rather about which aspects that they can take from one another and adapt in order to better themselves in their own faith lives and traditions.
 In Gaudium Et Spes, intercultural dialogue is mentioned with caution in that there is a fine balance required to preserve tradition, yet expand culture, and I think that Wester and Hung Sure do a good job of displaying how that is possible.  Neither of them are compromising their values, beliefs, or traditions, yet they are able to listen to each other and expand their mind sets.  For example, Bishop Wester speaks to the fact that understanding Buddhist mentality and engaging in that conversation has allowed him to think deeper, muse over certain concepts better, as well as exposed him to a very trusting and accepting environment.  I feel as though watching this video gave me a positive attitude towards interfaith dialogue.  I do not think I have ever heard such a testimony from two figureheads of their faith, and this truly goes to show that the spirit is working in us and through these dialogues.  I believe, and I think Bishop Wester and Reverand Heng Sure feel the same way, that if this kind of conversation between faiths continues, the world will be better for it.    

                      

                   https://www.youtube.com/watch?v=JWHSF7T9Ynw