Enoch Wan
Originally
published in Occasional Bulletin
of EMS, Spring 2007
Posted in “Featured Article” of www.globalmissiology.org
July 2007
I.
INTRODUCTION
In this paper,
“diaspora missiology” is introduced with its content, distinctiveness and
methodology. It will begin with a phenomenological description of diaspora, followed
by theological reflections and missiological application.
The
term “diaspora” is etymologically derived from the Greek word diaspora or diaspeirein (dispersion) and historically has been used to refer to
the scattering and dispersion of Jews in the OT and Christians in the NT. In
contemporary literature the word is used to describe the phenomenon of people
on the move or being moved. “Diaspora
missiology” is “the systematic and academic study of the phenomenon of diaspora
in the fulfillment of God’s mission.” The term and concept of “diaspora missiology”
is a better term, descriptive of people’s residence being different from that
of their “place of origin” without prejudice (e.g. the connotation of dominance
in number or power such as “majority” vis-à-vis “minority”) nor confusion (e.g.
“ethnic” being inadequate in the context of multi-ethnic population).
II.
PHENOMENOLOGICAL
DESCRIPTION
The phenomenological description is organized
as answers to the questions of who and why are people moving and to where.
Throughout human history people moved all the
time but the significant increase in scale and scope in recent decades have
been impressive: i.e. about “3% of the global population, live in countries in
which they were not born.” [1] “Urbanization” is one of the global trends of
diaspora - familiar to missiologists with plenty of literature in urban
missions. In addition to urbanization, there are many other patterns of
diaspora, such as people displaced by war and famine, migration, immigration,
etc. (see Figure 1 below)
People
move on a voluntary basis for education, freedom, economic advancement, etc. People
are being moved for involuntary reasons such as, refugees, human trafficking,
etc. They move because of personal and/or non-personal reasons as shown in Figure
1 and Figure2.
Figure 1
The Push and Pull Forces Moving People
|
PUSH |
PULL |
|
- war, political persecution and abuse of
power, such as danger of life, exploitation of women and children, and human
trafficking |
- political freedom and human equality, such
as safety, gender equality and greater opportunity elsewhere including
urbanization |
|
- natural disaster |
- quality of life |
|
- man-
made disasters: accident, pollution, social isolation, psychological
stress |
- relief, opportunity, - the “American dream” |
|
- world poverty growth in contrast to
health/wealth in countries of desirable destination |
- media exposure of “greener pasture” elsewhere |
|
- obligation to improve the state of left- behind group, that is family or community |
- success story of or invitation from loved
ones abroad, that is family or friends |
People
move on the basis of two kinds of force (i.e. voluntary or involuntary), three
kinds of choice (that is, more…less…least) and with five types of orientations,
outward, inward, return, onward, and stay-put, as shown in Figure 2.
Seven of the
world's wealthiest countries have about 33% of the world's migrant population,
but has less than 16% of the total world population.[2] Population growth in these countries
is substantially affected by the migrant population with the global trend of
moving “from south to north, and from east to west.”[3]
Figure 2
Forces and Choice for People Moving
and Five Types of Orientation[4]
|
People Moving Orientation |
Voluntary
…………………………………………………… Involuntary More
choice/option……. less choice / fewer options…..…. little choice/few options Proactive moving ß………….…………………..……à Reactive Moving |
||
|
Outward |
- tourists - visitors - students - professional
transients - business
travelers |
- economic/labor
migrants - rural- urban migrants - anticipatory
refugees - people
induced to move |
- refugees - expellees - internally
displaced people - development
displacement - disaster
displacement |
|
Inward |
- primary
migrant newcomers - family
reunion/formation |
- visitors,
students or tourists who seek asylum |
- asylum
seekers - refugee
seekers |
|
Return |
- returning
migrants and refugees - voluntary
repatriates - voluntary
returnees - repatriates
long- settled abroad |
- returning
migrants and refugees - mixture
of compulsion - inducement
and choice |
- deported
/ expelled migrants - refugees
subject to repatriation - forced
returnees - repatriates
long- settled abroad |
|
Onward |
- resettlement - dispersal
by strategy |
- third
country resettlement of refugees |
- scattering - forced
dispersal |
|
Stay-put |
- staying
by choices - household
dispersal strategy |
- people
confined to safe havens/countries/areas |
- staying
of necessity - containment |
III.
THEOLOGICAL REFLECTIONS ON THE PHENOMENON OF
DIASPORA
Reflecting theologically, there are patterns
of scattering and gathering diaspora all through the Bible. For example, there
is gathering in the Old Testament (chosen people - Ex 19:4-6, Is 49:5-33, etc.)
and scattering in the New Testament (Christians scattered – Ac 8, 1Pet 1:1-2,
etc.). Due to the limitation of this
paper, we will selectively cover only scattering in the Old Testament (see
Figure 3) and gathering in the New Testament (Figure 4).
3.1
Scattering in the Old Testament
The following is a summary of theological
reflections on scattering in the Old Testament:
Figure 3 - Scattering in the Old
Testament
|
# |
WHO-WHEN |
SIGNIFICANCE |
||
|
WHERE |
WHY |
WHAT THEN |
||
|
1 |
Adam and Eve - After the Fall (Gen |
From Garden of |
Sin and pride |
Curse disrupted harmony and turned everything into power relationship |
|
2 |
Cain - After murdering Abel (Gen |
From the presence Of Jehovah |
Envy and pride |
built a city and named after son Enoch
|
|
3 |
Noah and family - After the flood (Gen 9) |
From ark - shelter from flood |
Lives spared: Due to obedience |
-blessings reassured -covenant (rainbow) established
|
|
4 |
Rebellious group – After plotting and rebellion (Gen 11:1-9) |
From tower of |
Rebellion: Not willing to disperse |
-confusion of tongues -social separation -linguistic barriers |
|
5 |
Israelite - Conquered and exiled (OT prophets and
books) |
From the promised Land |
Idolatry and disobedience |
-disobedient punished -rebellious chastised -opportunity for gentiles extended |
3.2
Gathering
in the New
Testament
Figure 4 is a summary of theological
reflections on gathering in the New Testament:
Figure
4
Gathering
in the New
Testament
|
# |
WHO-WHERE |
KEY
CONCEPT |
SIGNIFICANCE |
|
1 |
John the Baptist in wilderness (Lk |
Repentance |
- Announcing
the coming of the Kingdom: Forerunner
for the Messiah |
|
2 |
Jesus of the Gospels (general) - Calling
children (Mt - invitation
to banquet (Mt 22:1- 14) - calling
sinners (Mk |
“Common grace” |
- Invitation
extended to all to enter the - “He is
patient with you, not wanting anyone to perish, but everyone to come to
repentance” (1Pet 3:9) |
|
3 |
Jesus Christ (specific) - Calling
of the 12 (Mt 11:1- 11) - Calling
of the 70 (Lk 10:1- 20) - Parable
of the Kingdom (Mt 13; 15:7- 14) |
“Special grace” - Fulfilling
“the already” aspect of the |
- Ushering
some into the - Power
demonstrated (Mt Lk 9:1- 17) - multitude
followed Christ; but many rejected HIM”
Jn 6:66 - “For many are called, but few are chosen.” (Mt 22:14) |
|
4 |
The coming of the H.S. - Pentecost
in - household
of Cornelius
(Acts10) |
Manifestations of the H.S. |
- Reverse
of - The
“Church”= “called out ones” (1Cor |
|
5 |
- Calling
of the elect (Mk Jn 11:47-
53; Ro 9- 11; Rev 5:9,7:9,14:6) - (Rev 21- 22) |
fulfillment of the “not- yet” aspect of the Kingdom of God |
- Prophecy
fulfilled - Promise
kept - Plan of
salvation complete - People
of God enjoined with HIM forever |
IV.
THE
CONTENT AND METHODOLOGY OF “DIASPORA MISSIOLOGY”
The
tasks of missiologist and missions leaders are to realize the scale, frequency
and intensity of people moving both
internally and internationally. They
are, not only demographically to describe and analyze such phenomenon, but to also
responsibly conduct missiological research and wisely formulate mission
strategy accordingly.
4.1 Sub-Fields and Thematic Study of
Diaspora Missiology
There are many
sub-fields in diaspora missiology when studying the phenomenon of people moving
missiologically. For example, since people move internally within a country
(e.g. workers moving to metropolitan centers for jobs, refugees moving to safe
areas for security, etc.), thus migrant study is one area of diaspora
missiology. People also move across
political boundaries and trans-continentally, so immigrant study is another
area of diaspora missiology. Various ethnic groups might live in close
proximity due to diaspora, therefore ethnic relationships/conflicts and
conflict resolution thus would be part of diaspora missiology. Academic studies
related to who, how, where and why of people moving and the resultant
missiological implications are within the rubric of diaspora missiology.
In diaspora
missiology, researchers are to learn much about the phenomenon of diaspora from
social and political scientists (e.g. human geographer, anthropologist,
sociologist, psychologist, government of various levels, etc.) in the thematic
study of topics such as globalization, urbanization, ethnic and race relations,
ethnic and religious conflicts and their resolutions, pluralism,
multiculturalism, etc. Then they must integrate the factual findings with
missiological understanding in ministry planning and missions strategy.
4.2 Methodology of Diaspora Missiology
Diaspora missiology
is to be an interdisciplinary study of integrating Missiology
with human geography, cultural anthropology,
political demography, urban/ethnic studies, communication sciences, etc.
Various
methodologies (quantitative and qualitative included) and research approaches
(e.g. field work, case study, statistics, survey, “action research,” etc.) are to be utilized to collect
factual data (e.g. demographics, ethnography, etc.), formulate mission
strategy, conduct strategic planning and
draft and implement ministry plans. Therefore by the origin and nature of
diaspora missiology, it has to be interdisciplinary in its approach and
integrative when studying the phenomenon of diaspora and strategize
missiologically. Examples of resources in diaspora studies are Encyclopedia of Diasporas,[5] Theorizing
Diaspora,[6] the
entry of “Diaspora Studies” within the section of “Resource Links” at www.globalmissiology.org.
For further reading on diaspora missiology, please see The New People Next Door[7] and the case
studies on Jews, Chinese and Filipino.[8]
4.3 Local
diaspora missiology and global diaspora missiology
Diaspora
is a global phenomenon yet diaspora missiology is to begin at a local level and
proceed to be global in perspective. The FIN movement (Filipino International
Network)[9] is
a case in point. It began locally in
FIN is illustrative of how diaspora
missiology in action is helpful and being an impetus to expand globally. Prior
to 2006, there were several international gathering to deal exclusively with
Filipino diaspora in various countries but the “Global Diaspora Missiology
Consultation” was held at
V.
WHAT IS THE DISTINCTIVENESS OF
“DIASPORA MISSIOLOGY”?
“Traditional missiology” is represented by
organizations such as the “American Society of Missiology” (with the journal Missiology) and “Evangelical
Missiological Society” (with the publication Occasional Bulletin and annual monograph). Diaspora missiology is different in focus,
conceptualization, perspective, orientation, paradigm, ministry styles and
ministry pattern as illustrated in Figure 5 and Figure 6.
5.1 Differences In Focus, Conceptualization,
Perspective Orientation and Paradigm
Figure 5
“Traditional Missiology”
Vis-A-Vis “Diaspora Missiology” – 4 Elements
|
# |
ASPECTS |
TRADITIONAL MISSIOLOGY ßà DISPORA MISSIOLOGY |
|
|
1 |
FOCUS |
Polarized/dychotomized - “great commission” ßà“great commandment” - saving soul ßà social Gospel - church planting ßà Christian - paternalism ßà indigenization |
- Holistic Christianity with
strong integration of evangelism with Christian - contextualization |
|
2 |
CONCEP-
TUALIZA- TION |
- territorial: here ßà there - “local” ßà
“global” - lineal: “sending” ßà “receiving” - “assimilation” ßà “amalgamation” - “specialization” |
- “deterritorialization”[10] - “global”[11] - “mutualuality” and
“reciprocity” - “hybridity” - “inter- disciplinary” |
|
3 |
PERSPEC-
TIVE |
- geographically divided: foreign mission ßàlocal, urbanßàrural - geo- political boundary: state/nationßà state/nation - disciplinary
compartmentalization: e.g. theology of missions / strategy of missions |
- non-
spatial, - “borderless,”
no boundary to worry,
transnational and global - new approach: integrated and Interdisciplinary |
|
4 |
PARADIGM |
- OT: missions = gentile- proselyte
- - - coming
- NT: missions = the Great
Commission - -
- going - Modern
missions: E- 1, E-
2, E- 3 or M- 1, M-
2. M- 3, etc. |
- New reality in the 21st
Century – viewing and following God’s
way of providentially moving people spatially and spiritually. - moving targets and move with
the targets |
5.2
Comparison
in Ministry Pattern and Ministry Style
Figure
6
Comparing
Traditional Missiology and Diaspora Missiology in Ministry
|
# |
ASPECTS |
TRADITIONAL MISSIOLOGY ßà DISPORA MISSIOLOGY |
|
|
1 |
MINISTRY PATTERN |
OT: calling of gentiles to Jehovah (coming) NT: sending out disciples by Jesus in the 4
Gospels and by the H.S. and in Acts
(going) Modern missions: - sending
missionary and money - self
sufficient of mission entity |
- new way
of doing Christian missions: “mission at our doorstep” - “ministry
without border” - “networking
and partnership” for the Kingdom - “borderless
church,”[12] - “liquid church”[13] - “church
on the oceans”[14] |
|
2 |
MINISTRY STYLE |
- cultural-linguistic barrier: E-1, E-2, etc. Thus various types M-1, M-2, etc. - “people
group” identity - evangelistic
scale: reachedàßunreached - “competitive
spirit” “self sufficient” |
- no
barrier to worry about - mobile
and fluid, - hyphenated
identity and ethnicity - no
unreached people - “partnership,”[15] “networking” and synergy
|
Practical application of “diaspora Missiology” is illustrated below in terms of “missions in our door step” (see Figure 7 and publications such as The World at Your Door: Reaching International Students in Your Home, Church, and School[16], Missions Have Come Home to America: The Church’s Cross-Cultural Ministry to Ethnic,[17] Missions within Reach of [18] Reaching the World Next Door,[19] etc.)
Figure 7
The “Yes” and “No” of “
|
NO |
YES |
|
- No visa required |
- Yes, door opened |
|
- No closed door |
- Yes, people accessible |
|
- No international travel required |
- Yes, missions at our doorstep |
|
- No political/legal restrictions |
- Yes, ample opportunities |
|
- No dichotomized approach |
- Yes, holistic ministries |
|
- No excuse to be involved in
“mission at our doorstep” |
- Yes, obligation to our neighbor = target
group - Yes start locally and impact
globally when they return to their homeland and Christian witness |
|
- No sense of self- sufficiency of missions agency and
unhealthy competition |
- Yes, powerful partnership
between various types of ministry and missions agencies. Also synergy |
VII.
CONCLUSION
The
growing phenomenon of diaspora requires phenomenological description, theological
reflection, missiological adaptation as briefly outlined in this study which
identifies the distinctiveness of “diaspora missiology” in contrast distinction
to “traditional missiology.”
Published in “Featured Article” July
2007 www.globalmissiology.org
[1] David Lundy, Borderless Church: Shaping the Church for
the 21st Century.
[2]
For more discussion, see Daniele Joly ed. International
Migration in the New Millennium: Global movement and settlement.
[3] Leonore Loeb Adler and Uwe P. Gielen, eds. Migration: Immigration and emigration in international perspective. Praeger 2003. p.16.
[4] Adapted from New Diasporas: The mass exodus, dispersal and regrouping of migrant communities by Nicholas Van Hear, University College London, p. 44.
[5]
Melvin Ember, Carol R. Ember and Ian Skoggard eds. Encyclopedia of Diasporas: Immigrant and Refugee Cultures Around the
World. Vol. 1 and Vol. 2. NY: Kluwer Acdemic/Plenum. 2004.
[6]
Jana Evans Braziel and Anita Mannur (eds.) Theorizing
Diaspora: A Reader.
[7] The New
People Next Door: A Call to Seize the Opportunities. Occasional Paper No. 55. Produced by the issue Group
on Diaspora and International Students at the 2004 Forum hosted by the Lausanne
Committee for World Evangelization in
[8] Case study of diaspora missiology - Jew:
· Tuvya Zaretsky, “A new publication about Jewish evangelism,” Published in Global Missiology, Spiritual Dynamics, July 2005, www.globalmissiology.net
·
Tuvya Zaretsky, “ 2004 Jewish-Gentile Couples: Trends,
Challenges, and Hopes, William Carey Library,
Case study - Chinese:
·
Wan, Enoch. "Mission among the Chinese Diaspora: A
Case Study of Migration and Mission." Missiology: An International Review
31:1 (2003): 34-43.
Case study – Filipino:
l Luis Pantoja, Sidira
[9] “Filipino International Network: A Strategic Model for Filipino Diaspora Glocal® Missions” by Sadiri Joy B. Tira Published in Global Missiology, Featured Article, October 2004, www.globalmissiology.net
[10] “deterritorialization” is the “loss of social and
cultural boundaries”
[11]
See
[12]
David Lundy, Borderless Church
[13]
Peter Ward,
[14]A church was founded by the chief cook brother Bong on
board of the container vessel Al
Mutannabi in Nov. 2002 (see Martin Otto,
Church on the Oceans,
[15] “Partnership” defined: entities that are separate and autonomous but complementary, sharing with equality and mutuality.”
[16]
Phillips, Tom and Norsworthy, Bob (1997) The
World at Your Door: Reaching International Students in Your Home, Church, and
School.
[17]
Jerry L. Appleby, (1986), Missions Have
Come Home to America: The Church’s Cross-Cultural Ministry to Ethnic
[18]
Wan, Enoch (1995) Missions Within Reach:
Intercultural Ministries in
[19]
Hopler, Thom and Marcia (1995) Reaching
the World Next Door.