Escaping History

When thinking about history, what comes to mind? A series of past events that have shaped present circumstances and situations; the opening of a narrative that has led to the current state of affairs. History has created the sophisticated cultures within the societies we now live, along with the traditions and religions that have not been created on the spur of the moment (Corfield, n.d.). Looking through the lens of history at our society gives us a needed awareness of what systems helped to create the beliefs and values we use to interpret our understanding of our realities.

To begin this journey toward valuing a historical viewpoint, it is necessary to understand what role culture plays in the process. There are six ways that culture has been imagined and analyzed- as frames, repertoires, narratives, cultural capital, symbolic boundaries, and institutions (Matters, 2008). Cultural frames can be discerned through how one chooses to describe what goes on within their environment (community or neighborhood). To illustrate, people who believe that they live in a neighborhood or an area with a rich history of political and social involvement will continue in that tradition while those who believe their neighborhood has no underlying value or significance will treat it as such with little interaction and involvement (Matters, 2008).  Culture as repertoires is described as a set of shared interests, habits, or characteristics that one develops from living in a certain area. In a sense, this particular view of culture creates a collective of experiences that form a collective identity for those individuals within a specific place. The narrative view of culture pays close attention to the context in which one’s story is told. This context is provided through socialization and acculturation which can be identified through the choice of words used to tell one’s story. A defining story is based on memories of one’s history, station in life, roles played in social and personal settings, and the quality of their relationships (Payne, 2006). How one chooses to tell their story to themselves and to others controls the perception of the context.


Culture as symbolic boundaries is identical to one claiming a cultural identity. These boundaries can be identified through relationships- connections between people, places, and/or things that can be either physical, emotional, psychological, or a combination of the three. Through our relationships we come to understand who we are and who we are not. We give ourselves boundaries that say we consider ourselves to be “this” and not “that”.  If I considered myself to be a doctor or a teacher, I would conduct myself in ways that I consider befitting of a doctor or a teacher and avoid behaviors that would place me in a hypocritical light. So, within these boundaries we learn how to respond behaviorally, emotionally, and psychologically to certain situations/circumstances that are in line with what we identify with as well as to things we oppose. Culture as cultural capital is culture as symbolic of status. With this in mind, we let our shared experiences that we choose to participate in give a presence of status or importance. Lastly, culture as an institution can be defined as culture as an organization, establishment, foundation, society, or the like, devoted to the promotion of a particular cause or program. From this view culture stems from the formal and informal rules, procedures, routines, and norms that socially construct a shared understanding of meaning and purpose within an organization (Matters, 2008).

Cultural growth and development can be found at the foundation of a person’s social, family, and personal histories. Building a continuous, systematic narrative of past events as relating to their particular frames, repertoires, narratives, cultural capital, symbolic boundaries, and institutions. This view of culture also incorporates tradition- the continued pattern of cultural beliefs or practices. Traditions are what carry culture through time, while culture (through the instilling of beliefs and values) carries us through time. In light of this, we tend to let culture become a driving force that guides us through time with some sense of meaning and purpose. Culture and tradition show us where we come from, where we are, and where we are capable of going. However we are still left with no true understanding of why we are here in the first place. Here one can begin to see the significance of religion and how it shapes culture and tradition. Religion within a culture provides a set of beliefs concerning the cause, nature, and purpose of the universe, especially when considered as the creation of a divine agency, usually involving devotional and ritual observances, and often containing a moral code governing the conduct of human affairs.

But without truth, where does history with all its culture, tradition, and religion lead us? We are left with facts and no true context in which to root the underlying human condition. Leaving us in a cycle in which history continues to repeat itself, because there is nothing new under the sun. Ecclesiastes 1: 7-11 says:

All the rivers run into the sea, yet the sea is not full; to the place from which the rivers come, there they return again. All things are full of labor; man cannot express it. The eye is not satisfied with seeing, nor the ear filled with hearing. That which has been is what will be, that which is done is what will be done, and there is nothing new under the sun. Is there anything of which it may be said, "See, this is new"? It has already been in ancient times before us. There is no remembrance of former things, nor will there be any remembrance of things that are to come by those who will come after.

We are never quite satisfied with our understanding of the way things are, so we look to history to show us where we may have gone wrong; but, again, without addressing the truth of the human condition we are doomed to repeat past errors. Isaiah 55: 8-9 reads:

"For My thoughts are not your thoughts, nor are your ways My ways," says the Lord.

"For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.”

As people, we find it hard, at times, to come to grips with our limited understanding. So we continue to allow culture, tradition, and religion to entertain us with vain philosophies and empty hypotheses in attempts to reach transcendental intellectual heights where only the living, triune God of the bible dwells. Outside of seeking God and His righteousness we are bound within the limits of history. The word of God continually reminds us of this. The words of Jesus in Mark 7:6-9 tell us:

He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honor Me with their lips, but their heart is far from Me. And in vain they worship Me, teaching as doctrines the commandments of men.'” "For laying aside the commandment of God, you hold the tradition of men --the washing of pitchers and cups, and many other such things you do." He said to them, "All too well you reject the commandment of God, that you may keep your tradition.”
Colossians 2: 8-10 reads:

Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him, who is the head of all principality and power.

So, without the truth of God and His word we are incomplete and unable to escape histories that will continue to lead us down paths of civilizational collapse constantly reminding us of the fall of man and our need for redemption and salvation.

Darnell Sheffield

References




Corfield, P.J. (n.d.). All people are living histories – which is why History matters. Retrieved from University of London, School of Advanced Study, Institute of Historical Research website: https://archives.history.ac.uk/makinghistory/resources/articles/why_history_matters.html



Matters, H. C. (2008). The term culture figures prominently in the literature on poverty, race, and. The colors of poverty: Why racial and ethnic disparities persist, 76.