Professional Documents
Culture Documents
IV (December 2008)
Abstract
No idea, no theology, exists in solitude and so we must look at the social context and worldview of
people that we want to engage with, examining what influences are acting upon their picture of
reality and how they see the world works. In our area I have found two deeply held perceptions that
are important to note. These form strong influences within the stories of our informants. The first
is seeing oneself linked with others in a living and dynamic way, and the second sees the world as
hierarchically organised, with particular roles for leaders in this hierarchy. These form two vital
attributes of the patron-client relationship, which is one of the predominant forms of relationship in
South Asia. Its in this milieu that concepts of reconciliation and salvation are worked out, both in
the Islamic setting and in that of new believers.
Not An Individual
People who are predominantly influenced by philosophical modernity (hereafter referred to as
Westerners) are strongly individualistic. Descartes statement, I think, therefore I am, is not
only the core of much philosophy but is a description of how central the individual is to a
Westerners outlook. The individual is seen as the core building block in society. Psychiatry and
psychology focus on self-understanding, self-awareness and self-actualization. Indeed, my English
thesaurus lists over seventy-five phrases and words revolving round the word self. The centrality
of the individual is one of the markers of Western society.
This, however, is far from how people see reality and themselves in South Asia. The identity of
people here is much more bound up in being in group. Who is my family? What social position do
they hold? What gender am I? Am I older or younger? are all key questions. My group belonging
defines who I am. There are two African sayings: You are, therefore I am and We are, therefore
I am.1 These two proverbs accurately reflect the thinking I see around me.2
People in South Asia have a baseline sense of interconnectedness, which affects how they think and
interact. This connectedness is embraced at a deep level, indeed, right at the level of being. When
people first meet, the conversation quickly turns to where people are from, what their family does,
and who is in their family. To truly know someone you must know who they are linked to. If I
know your family are tradesmen, that you are the oldest son, and that you come from a village
called Islampur, then I know who you are as a person. (e.g. Can anything good come out of
Nazareth? Jn 1.46)3 Knowing a persons setting in their group is very important. This is not to say
that people here see themselves set in a broad, universalistic connectedness, rather their
connectedness is usually curtailed to that of being in a small group of belonging, or limited set of
1 Mdimi, Mhogolo G. A Vision of Full Humanity: An African Perspective Transformation (1998) Jan: 6-10
2 For a good introduction to these issues see Malina and Neyrey 1991 (especially chapters two and three; 25-96), and
for a fuller, more nuanced approach see Triandis 1995 and references to horizontal and vertical collectivism
3 All references taken from the New Revised Standard Version.
Hierarchy
This concept of connection, collectivism, is definitely not egalitarian.
Society here is
unquestioningly hierarchical. The title of Dumont's book, Homo Hierarchicus is both alliterative
and deeply descriptive of society here.6 All of South Asia is deeply affected by views on status,
honor and prestige, all bound up in a highly developed sense of hierarchy.
Taking cues from others, how people value and rank each other (honour or shame) therefore
becomes a matter of extreme importance. Honour is the warp and woof of life in this setting, such
that Abecassis describes how for most villagers, the most important social goal after survival [is]
the maintenance or improvement of status.7 The eldest brother has a special role in the family, and
girls are worth a lot less than boys. Years of experience, age and date of qualification are important
in working environment, with these things being more highly considered than a persons skills and
ability. Wearing burqa is a symbol of status as only the richer classes can afford to sequester their
women. All these markers are used in assessing relative status and position as people meet and
relate to each other.
Patronage
The patron-client relationship is often employed as a model for understanding the dynamics of
society in South Asia, and in many circumstances it is the dominant modus operandi in relationships
here. Examining this model therefore helps provide a fuller understanding of whats involved in the
pir-murid relationship.
Patronage is an etic model that is usually set in a political or economic framework, it therefore
needs careful application in a different setting, but it is a model that can be helpful. The core of the
patron-client model is that of a hierarchical and deeply personal bond between the patron and client
that is rooted in an unequal distribution of resources and which facilitates an exchange of differing
kinds of resources. The Patron offers access to scarce resources (e.g. goods, protection, influence,
employment) that may be economic, political, or indeed, spiritual. Ideally the Patron is supposed to
act as a father-figure acting with favouritism, faithfulness and loyalty, kindly providing for clients
that which they dont have access to. The client on the other hand, offers thanks and honour to the
patron, avoiding situations that may dishonour him, working to increase his reputation, providing
service when requested (rent-a-crowd, labour etc.), acting with loyalty and faithfulness. The word
gratitude sums up the ideal client response.
Eisenstadt and Roniger include the following points in their eloquent paper on patronage (though
they concentrate mainly on political and economic patronage):8
(a) Patron-client relations are based on marked inequality and difference in power. A patron has a
monopoly on positions and resources that are of vital importance for his client.
(b) There is a strong element of solidarity in these relations, linked to personal honour and
obligations.
(c) There is often a spiritual attachment between patrons and clients.
(d) Interaction is based on simultaneous exchange of different types of resources (e.g. employment
and loyalty). These resources are usually perceived as being in markedly short supply.9
(e) Patron-client relations are binding and long range, ideally life-long. However, they are (in
principle) voluntary, and can be abandoned voluntarily.
8 SN Eisenstadt, L Roniger. Patron-Client Relationships as as Model of Structuring Social Exchange Comparative
Studies in Society and History (1980) vol. 22, no 1. 42-47 http://links.jstor.org/sici?sici=00104175%28198001%2922%3A1%3C42%3APRAAMO%3E2.0.CO%3B2-Q accessed October 2006 This is one of
the touchstone papers on Patronage.
9 See Fosters work on the Image of Limited Good.
The Broker
In most societies there are multiple extended networks, and so there is a role for a middleman, a
broker, who uses his relationship with the patron and with the client to facilitate their relationship.
Ideally the broker is related to the patron and mediates the exchange between client and broker.
Thus a person can simultaneously be a patron to a client, a broker between others and a more
powerful patron, and a client to a patron. This position is one where the broker continually works
on networking and bolstering the relationships needed in order to be trusted by all concerned.
Powerful To Save
Salvation is viewed as being intricately bound up with the position and the power of the one who
13 Emphasis mine.
14 The Alim reference CD.
not conceived by the immensely polluting activity of sexual union. The other one was, of
course, Adam, who was disobedient.)
Holy and pure.18 (Other than Jesus, the Koran describes no-one as most pure.)
God raised Jesus to himself.19
As they go on to other sources e.g. the Injil, they see he is creator, light, powerful etc. Their search
in the Injil vitally deepens their understanding. They find the position of Isa is higher in the
hierarchy than they had originally thought. With each discovery they re-evaluate his position and
power. Indeed the very real question they begin to ask is that of his relative status with respect to
the prophet Muhammad. For in this finely tuned view of hierarchy, two leaders is one too many.
There cannot be equals at the top level and so the question arises as to who is more important.
Almost all my informants faced this question, sometimes resolving it at time of crisis. One chap
was caught in a dangerous situation and thought he was going to die. He had both the Koran and
the Injil with him. Thinking he was about to die, he realized he faced a choice: who was the one
powerful to save? He thought about it, then expecting to die, took the Injil and held it against his
chest and prayed. Isa al Masih, I know you are the Lord. I commit myself to you. Indeed, he
was saved.
Concluding Thoughts
The paradigm that we have looked at here is of a growing realization of the status of Jesus.
Something attracts peoples attention to Jesus, this leads them to investigate who he is, and as his
status rises in their estimation so his potential as a leader is highlighted. The assumption is then that
if he is of the highest honor and position then he is powerful to save. Furthermore, I also assume
that if I give my allegiance to him then he and I become joined. I am linked to others but this union
with the ultimate leader is a deeper thing. Thus, in being linked with him, his salvation becomes
mine.
Out of this paradigm there are three points I would like to draw attention to. Firstly, whilst it is true
that theologically the point of comparison is between Jesus the living revealed Word and the Koran
as the written revealed word, and this has been focused upon in Missiological writing (e.g.
Chapman 1995:76),21 the above paradigm highlights the need to remember the comparison between
the lead prophets of honour: Who has the highest honour, Jesus or Muhammad? For, despite
Koranic theology, the essence of salvation is tied up with this question in the worldview of many
Muslims. Missiology needs to allow for this conversation in its dealings with Islam, and it is a
dialogue that needs to occur at both the individual level and at community level. The missioner
cannot force this as this comes across in a very confrontational way, but nor can the missioner deny
this process. Anyone bringing the message must allow space for this comparison to occur without
invoking a confrontation between 'us' and 'them'
The second point concerns a potential weakness for groups of believers. If salvation is seen as
belonging to the right group, then there is a danger that my individual walk is not so important, as
long as I am seen as being associated with the group. As long as I am a member and am seen to
belong, then my personal heart orientation is not that significant. Also, I sometimes see leaders not
overly concerned with teaching as the important thing in their mind is that their people belong in
their group. Furthermore, knowledge is often seen as power and so leaders who want to guard their
position in the hierarchy can be slow to teach. A related problem is that groups of believers often
fall back into the dynamics of how other groups commonly operate here. Belonging is not that of a
vast interconnectedness but a belonging to my defined group or limited set of groups. My sense of
belonging may only extend so far and outsiders are viewed with suspicion. Thus we see that groups
of believers here tend to be very cautious with each other. There is a real need for these groups to
see themselves as a part of an extended body and for leaders to work together. Alas this is often
lacking.
This second point therefore points to the need for strong story-telling based teaching in the
discipling of believers. Where knowledge is power stories about Jesus' life and teaching are key to
understanding. These stories need to be set in the greater story flow of the bible, of God's mission
on earth from creation to re-creation. Leaders and teacher must be encouraged not to hold
20 Cf (Rom 6.3-4, 8-12)
21Chapman C Cross and Crescent: Responding to the Challenge of Islam. (Leicester: Inter Varsity Press. 1995). 76 It
is essential for Christians to realise that the Quran is to Muslims what Jesus is to Christians. It is a mistake to make a
direct comparison between the role of Jesus in Christianity and the role of Muhammad in Islam, or between the place of
the Bible in Christianity and the place of the Quran in Islam.
References
Abecassis D. Identity, Islam and Human Development in Rural Bangladesh (Dhaka: University
Press. 1990)
Chapman, C. Cross and Crescent: Responding to the Challenge of Islam. (Leicester: Inter Varsity
Press. 1995)
Dumont L. Homo Hierarchicus. The Caste System and its Implications. Revised English Edition.
(New Delhi: Oxford University Press. 1980)
Eisenstadt SN, Roniger L. Patron-Client Relationships as as Model of Structuring Social
Exchange Comparative Studies in Society and History (1980) vol. 22, no 1. 42-47.
http://links.jstor.org/sici?sici=0010-4175%28198001%2922%3A1%3C42%3APRAAMO
%3E2.0.CO%3B2-Q accessed October 2006
22Being a man means that most of my contacts are other men. I regret the lack of input from women and acknowledge
it as a serious shortcoming in my studies. However, female colleagues concentrating on working with women here tell
me they are hearing similar things.
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