Social Identity 1

Introduction to Social Identity Theory

Baker, Coleman A.,Tucker, J. Brian, with contributors. T&T Clark Handbook to Social Identity in the New Testament. New York, Bloomsbury T&T Clark, 2016.

PRETEST HANDOUT

How do you identify yourself?

How do you categorize yourself?

Is there a particular type of person that you associate yourself with?

What groups do you belong to?

Are there any groups that you wish you could be associated with?

Currently, what types of associations with others have you had for the longest amount of time?

Were there any associations with groups or individuals that you had in the past that you no longer have? (No need to verbalize these, unless you want to.)

Why did these associations end?

Do you see yourself as the same person you have always been, or has your perception of yourself changed; over time, or at a particular time?

In what ways are you the same as you have always been?

In what ways are you different?

Are you a Christian?

What is a Christian?

What is Social Identity Theory? What does it have to do with Christianity?

Discuss

From Tucker and Coleman’s T and T Clark Handbook to Social Identity in the New Testament.

An introduction, as outlined by Philip F. Esler.

The originator of the theory, Henri Tajfel, was born in 1919, in Poland. While studying chemistry in France, World War II began. He was a Jew, and although he was captured, he survived because he was thought to be French.

Tajfel eventually began researching intergroup relations. Tajfel’s initial experiments repeatedly showed that individuals, when placed randomly in groups, treated members of their group more favorably than the members of the group to which they did not belong. Competition between groups is also observed, even when they are not strangers.

From these experiments come the terms, Ingroup and Outgroup.

A “group,” is a body of people who feel they are a group.

There are three components to the formation of a group:

a cognitive component, meaning the knowledge that one belongs to a group.

an evaluative component, in the sense that one’s belonging to a group could have a positive or negative value connotation.

an emotional component, in the sense that the cognitive and evaluative aspects and one’s being a member of it ‘may be accompanied by emotions (such as love or hatred, like or dislike) directed toward one’s own group and toward others which stand in certain relations to it.’

These apply to both small groups as well as large social categories.

Tajfel’s observations lead him to identify a consequence of group membership.

The concept of “Social Identity” is, as stated by Tajfel: “that part of an individual’s self concept which derives from his knowledge of his membership of a social group (or groups) together with the value and emotional significance attached to that membership.”

Incidentally, groups compare themselves to other groups. This affects the behavior of the entire group in various ways.

Pause and discuss.

People can put themselves into groups and categories.

Self Categorization Theory:

One of Tajfel’s students elaborated and expanded upon Social Identity Theory.

John Turner introduced the concepts of ‘Self Categorization ‘ and ‘Depersonalization.’

Another important concept is known as ‘Salience.’

Self categorization stems from people seeing differences between themselves and some as being less than the differences between themselves and others.

Of the many social categories, some are: sex/gender, family, class, occupation, religion, and ethnic identity.

“Group formation refers to ‘the formation and internalization of self-defining social categorizations.’”

* Individuals are likely to internalize ‘preformed culturally available information relating to that category.’ Discuss

Depersonalization is the process of ‘self-stereotyping.’

A person may see themselves as the exemplar of a social category. This does not eliminate the importance of their differences as an individual, but rather it allows a person to interact socially within a culture.

* Which of our identities matters most? Refer and expand upon the previous list. Discuss

Salience is a term that is used to identify when a particular self-defined identity stands out as being most important and/or prominent.

A person’s identity salience determines one’s perceptions and behaviors based on any given situation and/or social context.

Group phenomena: social influence, group cohesion, attraction, co-operation, shared norms, ethnocentrism, social stereotyping, intergroup and interethnic conflict and its resolution.

* Important points to consider: Discuss:

** Perception determines behavior.

** One’s perceived identity influences a person’s world view, and thereby, one’s interaction with the world.

** In what ways does time affect one’s identity?

** Identity precedes theology.

POST TEST:

What did you learn from Henri Tajfel’s experience in WWII?

What topic do you think you already understood?

What topic are you having trouble understanding?

Considering the groups to which you belong, why do you think that you belong to those particular groups?

In which group are you the exemplar?

In which group are you far from the exemplar?

Can you think of a time when you treated someone a certain way because you perceived that person to belong to a certain group?

SECOND PRESENTATION

Prototypicality

What is a prototype? Discuss.

What is the difference between a prototype and an exemplar?

An exemplar is one who exceedingly meets the criteria for a particular social category.

A prototype defines the specific cognitive characteristics and behavioral norms to which members of a group each aspire.

People are evaluated positively if they are perceived to embody what the group holds as standards/ expectations for group membership. Also, this is in comparison to one’s self-perception as a member of the group.

Attractiveness - evaluation of others’ prototypicality.

Self esteem - evaluation of one’s own prototypicality.

Norms of attitudes and behaviors are closely connected with prototypes.

Ethnocentrism

A positive distinction of one’s group (which is applied to self-perception).

Relates to the group’s perception of itself as a whole: “Ingroup members’ positive evaluation of, and attraction to, the group as a whole .

Ethnocentrism is elastic and depends upon what comparisons are being made between the members of the perceived ingroup and any particular outgoup.

Ethnocentrism is the equivalent of self-esteem at the group level.

Superordinate self-category: a person’s or group’s most important and salient identity.

Discuss: Salience.

The social tendencies:

Within a group there is a tendency to create and enhance favorable differences between oneself and other group members .

There is a tendency to create and maintain the benefits the ingroup has over the outgroup.

Polarization (norms and prototypes gain in intensity). Attitudes and behaviors can become more extreme.

Discuss.

What ways can individuals be more inclusive rather than exclusive?

To eliminate differences between groups one must identify with more not less groups.

Invite others into the ingroup.

Cooperation between ingroup and outgroup (any activity) reduces conflict and bias. The two groups begin to perceive themselves as being one larger group.

PART TWO

Filial piety and its dangers.

In the T and T Clark Handbook to Social Identity in the New Testament, Aaron Kuecker discusses Filial Piety.

The Romans of the Biblical era were adept at joining many outgroups into one large ingroup:

“Characteristic of Rome’s imperial strategy was a willingness to allow conquered peoples to retain many of their own practices and beliefs while simultaneously uniting these diverse people groups within the superordinate social category ‘Roman.’”

The result, “was a shared, high-status, overarching identity that was aimed at reconciling these otherwise competing social identities.”

A person could at the same time be Egyptian and Roman.

This is sub-group salience within a superordinate identity.

As mentioned earlier, this blending and cooperation of groups “reduces conflict and bias.”

This superordinate, group relationship is maintained through Filial Piety.

Filial piety is a type of devotion to those of one’s ingroup. This is the type of devotion that one see within a family.

This family has its norms and prototypes. What is was to be ‘Roman’ was understood through individuals and groups being conscious of the Roman culture’s history.

The problem with filial piety is that it results in one loving only the family to the exclusion of anyone not in the family.

This Roman harmony began with, and was maintained by, force.

To stay safe one had to stay Roman.

And what of those who decided to be other than Roman?

What is the danger of Filial Piety?

“Prior to joining the Jesus group, Paul was an exemplar of a certain expression of filial piety that resulted in violence (against the aprototypical and members of the outgroup).”

Christians are meant to move from Brotherly Love toward Otherly Love. [my own]

Kuecker writes that at this time, something new was occurring:

“Luke-Acts reports the the existence of small and remarkably diverse communities of Jesus followers, scattered throughout primarily urban areas in the Roman empire, who were coming together to share meals and possessions, and to worship the God of Israel and Jesus the Messiah.”

“There is evidence of a powerful superordinate identity that could allow one to retain subgroup identity salience, while coming also to know oneself primarily as a Jesus follower.”

“One could be both a Judean and a Christian, both a Greek and a Christian, or both a Cretan and a Christian.”

HSINT page 230-231.

See: Luke 4: 16-20; 6:32-35; 10: 25-37

Acts 2:21; 15:11; 16:25-40; 26:29; 27-33-37

THIRD PRESENTATION

T and T Clark Handbook to Social Identity in the New Testament

Warren Carter

Jesus as Prototype

1. Antithetical relation to imperial society

Merriam-Webster: directly opposed or contrasted; mutually incompatible.

synonyms: (directly) opposed to, contrary to, contradictory to, conflicting with, incompatible with, irreconcilable with, inconsistent with, at variance with, at odds with, contrasting with, different from/to, differing from, divergent from

a. In John 18:3 through 19:16 the good works of Jesus are called evil by his accusers.

b. “In labeling him an ‘evil doer’, they reverse ‘evil’ and ‘good,’ fail to recognize claims of divine revelation, identify themselves as outsiders, and offer a wholly negative assessment of Jesus’ societal engagement.

c. “This assessment is the basis for their commitment to kill him.”

d. “It establishes an antithetical relationship between Jesus’ activity and his society’s powerful rulers, and presents societal involvement as endangering his life.”

2. Exclusive commitment to God’s rule

See John 5:30; 8:23; 18:36

a. “Jesus’ claim is that he and his rule do not derive from or belong to that which is opposed to God and God’s purposes.”

b. “The rule to which Jesus is exclusively committed is God given. It manifests God’s will and life giving purposes in actions beneficial for all.

3. Non-violence

John 18:36 “If my kingship/ kingdom/ empire were from this world, my followers would be fighting to keep me from being handed over to the Ioudaoi”

a. “Military violence is a defining mark of ‘the world.’”

b. It contrasts the non-violence of Jesus and his followers.

c. The declaration forbids violent interaction with Roman imperial power.

4. Bearing witness to the truth

See John 8:32; 14:6-11

a. “Previously Jesus has described himself as ‘truth’ so he bears witness to himself as the one who reveals God.”

b. “While the term ‘truth’ can mean ‘real’ or ‘genuine,’ in the biblical tradition it often means ‘faithfulness’ or ‘loyalty’ to one’s commitments and obligations (Gen. 24:49).”

c. The term ‘truth’ or ‘true,’ often translated as ‘faithfulness’ (Exod. 32:10; 34:6), is applied to God.

5. Listening to Jesus’ voice

See John 3:32; 8:40; 14:10,24

a. “Listening to Jesus’ voice matters because he hears and testifies to God; and speaks God’s words”

See John 5:24-25; 28:9; 11:43

b. “Jesus’ voice has the power to grant life or condemnation at the judgement.”

See John 10:3-16, 27

c. “To listen to Jesus is to be known by him, to follow, and to obey his commandments.”

See John 8:47

d. “To hear God’s words through Jesus is to share Jesus’ origin from God, accepting and understanding his faithful revelation of God’s truthful or faithful saving purposes.”

6. Awareness of God’s superior power

See John 19:10-11; 4:34; 10:17-18

a. “In the competition between God’s purposes and Roman power, Jesus witnesses to God’s victory.”

b. “Power is given to Pilate ‘from above,’ from God to accomplish God’s purpose.”

c. “Jesus’ life is not taken from him; he lays it down.”

d. “His crucifixion occurs within God’s purposes partly to expose Rome’s fundamental rejection of God’s purposes and partly - in Jesus’ resurrection - to expose the limits of Rome’s ‘absolute’ power.”

What is missing from this list? - Discuss.

Healer

Redeemer

If Jesus is our prototype . . . .? Discuss.

Who does Jesus say that we are? Discuss.

You are the salt of the earth

You are the light of the world

The Sermon on the Mount; Matthew 5:1

In the sermon on the mount, Jesus lists many identities with which people might relate.

The poor in spirit

Those who mourn

The meek

Those who hunger and thirst for righteousness

The merciful

The pure in heart

The peacemakers

Those who are persecuted for righteousness’ sake

Each of these has its corresponding blessing:

The poor in spirit - Theirs is the Kingdom of heaven

Those who mourn - They shall be comforted

The meek - They shall inherit the earth

Those who hunger and thirst for righteousness - They shall be satisfied

The merciful - They shall receive mercy

The pure in heart - They shall see God

The peacemakers - They shall be called sons of God

Those who are persecuted for righteousness’ sake - Theirs is the kingdom of heaven

Some Christians might see themselves as exemplifying some of these qualities.

Then Jesus addresses his disciples specifically.

Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.

Then Jesus says some things to his disciples that require further examination to ascertain possible meanings.

You are the salt of the earth

You are the light of the world

What are we to make of these statements? How do they relate to Christian identity?

Let’s start with an examination of Salt.

​”You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.”

Mark and Luke also wrote that Jesus mentioned salt in the context of it loosing its saltiness.

​The New International Greek Testament Commentary: μωρανθῇ is literally ‘is made or become foolish/mad/stupefied’. There is no documented use of the term in the sense clearly required here (‘become insipid/lose [its] saltiness’).

​The New International Greek Testament Commentary: The various explanations offered for how ancient (impure) salt may have lost its saltiness are probably beside the point. The point is that it would be bizarre and unnatural for salt to lose its saltiness: if other foodstuffs are or become insipid, they can be salted into palatability, but this won’t work for the salt itself!

When we consider the other purposes for salt, the salt itself becoming impure has greater meaning in our application of salt’s significance.

Mark 9:50 Have salt in yourselves, and be at peace with one another.]

Colossians 4:6 Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person.

Salt is mentioned in the Old Testament:

​Leviticus 2:13 ESV You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt.

In 2 Kings 2:19–21, Elisha used salt to “heal” a source of water.

​English Standard Version Chapter 2 the water is bad, and the land is unfruitful.” 20 He said, “Bring me a new bowl, and put salt in it.” So they brought it to him. 21 Then he went to the spring of water and threw salt in it and said, “Thus says the LORD, I have healed this water.

So is salt restorative? Are we to “heal” the Earth?

There is a mention of salt in Ezekiel’s pronouncement against Jerusalem.

​English Standard Version Chapter 16 And as for your birth, on the day you were born your cord was not cut, nor were you washed with water to cleanse you, nor rubbed with salt, nor wrapped in swaddling cloths.

​The New American Commentary: Ezekiel (7) Prophecy of Jerusalem: The Orphan Who Became a Harlot (16:1–63)Ezekiel described normal birth practices such as rubbing the newborn with salt, water, and oil, then wrapping the baby in cloth strips for seven days and repeating the process for forty days. This was supposed to enhance the child’s character and promote general health and well-being for newborn children.

Salt can be a a purifying and/or cleansing agent.

Not just a preservative!

The Pillar New Testament Commentary: The Gospel according to Matthew 3. Salt and Light, 5:13–16

penetrate society for good and act as a kind of moral antiseptic

A Handbook on the Gospel of Matthew Matthew 5:13

Another suggestion is that salt has been a symbol of wisdom, and that Jesus is warning his disciples not to become “foolish,”

We are to be the agent that keeps the world from becoming rotten - or more rotten.

Jesus reinforced his teaching.

English Standard Version Chapter 5 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

The Pillar New Testament Commentary: The Gospel according to Matthew 3. Salt and Light, 5:13–16

the world is in darkness

A Handbook on the Gospel of Matthew Matthew 5:14

GeCL translates, “You are the light for the world.” InCL renders, “You are like light that is needed by everyone in this world.”

The Pillar New Testament Commentary: The Gospel according to Matthew 3. Salt and Light, 5:13–16

This homely illustration brings out an important function of discipleship. The very purpose of being a follower of Jesus is to give light.

Some other point to ponder:

Light exists in an infinite variety of wavelengths.

Darkness has no power over light.

Another interesting notion:

Evidently, salt can make a lamp burn brighter.

Jesus is our prototype as one who cleanses and heals, and as one who let the world see his good works as he guided many toward God and His Kingdom.

After these fun metaphors, Jesus makes his seriousness clear by telling his disciples that their righteousness must exceed that of the Pharisees.

The way that Christians are meant to stay on course in terms of a righteous pattern of living is to maintain a salient “in Christ” social identity - even to the point of persecution.

That doesn’t sound easy.