Language as Culture

For most places in the world, you can tell what culture someone’s a product of by the language he or she uses. On a grand scale, that’s really basic and makes plenty of sense. A native Arabic speaker, for example, is probably Muslim, whereas a native speaker of Mandarin has probably been immersed in the culture of China. I realize there’s plenty of exceptions to those rules, especially in America where we’re a hodgepodge of cultures. But as a general rule, the language that we speak speaks volumes about our cultural knowledge. Even on a smaller scale, and this gets to the heart of my point, people in the corporate world use words like “digitization” or “globalization” or “Six Sigma,” whatever that is. People who are part of governmental agencies are fluent in a long list of acronyms like USAID, NGO, NSA, RPCV, etc. So, it’s not just the culture of a country. Organizations, institutions, religions all have their own language, and if you know and engage the language fluently, then it stands to reason that your identity is related to whatever that culture might be.

If all of that sounds a little too common sensical, I figured I’d lay out the problem: There are certain languages that I know but choose not to speak because I don’t want to be associated with that culture. Christianese, for example, engages in a language of Evangelical Christian culture. You won’t catch me saying something like, “Have you accepted Jesus Christ as your personal Lord and Savior?” or “Let’s get the prayer warriors together.” And yet, the fact that I know the language as well as I do, on some level at least, suggests that the Evangelical cultural identity is one that I understand and will never fully shed. Even if I was never completely immersed in that culture as someone who came from a more liberal church, it’s part of growing up in the Bible belt. Like a comedian who pokes fun at something, you are (at least somewhat) what you critique. Or put another way, if a Moroccan who speaks fluent Arabic moves to France, wears French clothes, and only speaks in French, are they still a Moroccan? Of course, and they always will be.

One of my favorite stories from college came from a professor who was making fun of new age religious folks. He told a story of a young man – a Westerner – who traveled to meet the Dalai Lama desperate to figure out what to do to achieve enlightenment. When the youth finally met His Holiness, he explained, “I meditate and meditate but nothing ever happens. What am I doing wrong?” The Dalai Lama looked at him, chuckled in his usual “everything is funny” sort of way and said, “You want to achieve enlightenment? Go home and be a Christian.” I both love and hate that story. I love it because it says something true to me about how we are what we’re raised to be and will always carry that with us no matter where we go. I hate it for the exact same reason. Some languages we need to shed, forget, or ignore no matter how much a part of us it is. And yet, at the same time, it raises important theological questions for me –

Who decides what language is appropriate or what identity it carries? What magic box does that derive from? Remember several years ago when everyone wore the “WWJD” – “What would Jesus do?” – bracelets? That’s a good example of someone jumping on a decent marketing idea without ever actually theologically-engaging what they were doing. What would Jesus do? Probably not wear this stupid bracelet. In our modern era where everything is driven by competition, capitalism, and money (the modern triune god), I guess I’m far more skeptical of religious language, because I don’t trust the culture – a culture often obsessed with being relevant for the sake of increasing membership. Maybe there was a time where the language was more honest, searched out, tested, and maybe even during that time, I’d just as easily have questioned or eschewed that language and the culture it entailed.

But to push back on this notion that we are the language we engage, try as they might have, no one decided at the Council of Nicaea what being a Christian was. Did they issue creeds that had a lasting impact? Sure. But to say that what it means to be Christian has been remotely uniform since 325 CE would be incredibly naive. In fact, to say that being Christian means the same thing in 2014 that it meant in 1914 is just as untrue. There’s not some magic box or succinct, clear language that provides one answer throughout history for what it means to be a part of any religion, because there hasn’t been one language or one culture driving the narrative or how it was told. To me, on some level at least, that means that the language I choose to use to describe myself, the culture I engage in or maybe even create from scratch, is wholly mine. That’s not to discredit tradition; it’s to value that we’re just as capable of making our own traditions out of the ones we’ve been handed by our forefathers and foremothers. So, while I value tradition and the power of it, I believe each one of us are just as capable of deciding what our language means and how we should carry it into the future. But that doesn’t happen without community, without challenging one another on what we mean, or without creatively looking both backward and forward at the same time. Because we want our language tomorrow to be better than the language we used today.

From Chrislam to Boddichrislamew, or Just Get Along Already, Dangit

A week or two ago, in a Facebook conversation with a pastor who questioned whether the Pope should have allowed Muslim prayers at the Vatican, I offhandedly remarked the little-known fact that, in Islam, Jesus is a prophet who returns at the end-times to sit as the Judge of humankind. My goal was simple: just show that Christians and Muslims may have some common ground, even if just a little. In the name of peace, searching out common ground is crucial as our society grows increasingly more pluralistic. I didn’t really think that was a very heretical thing to suggest, but it unleashed a firestorm where a complete stranger (not the pastor) began quoting scriptures about false prophets, condemning those who were not Christians to hell, and referred to anyone who advocated peace between any religions as pushing something she called “Chrislam.”

There’s a hundred things I could’ve picked apart in that conversation, but the one that I can’t stop churning over in my head is this notion that I’m Chrislamic. What the stranger didn’t know is that I can speak Arabic (although I can’t read the Qur’an yet, and the version of Arabic I know is the Moroccan dialect), that I lived in a Muslim Kingdom for two years, and that I do have a heartfelt love for people of all religions (and, dare I say, those without any). But I have a special heart for Muslims in particular because my interaction with them was, by and large, incredibly positive. Most Moroccans I met as a Peace Corps volunteer put hospitality in the American south to shame. How many Americans do you know who, every time they see you, invite you to lunch? And dinner? And spending the night? Or who just randomly give you gifts when you’re a complete stranger? It didn’t take much time living in Morocco to discover that the American media’s trope suggesting Muslims are terrorists is patently false.

So, I guess in a sense, I am Chrislamic. Although, since Judaism begot Christianity and heavily influenced Islam, maybe I’m Chrislamew. Or since I also love Buddhism, maybe I’m Boddichrislamew. Or maybe this new terminology is just a silly attempt to disempower anyone who doesn’t adhere to an incredibly strict, wooden translation of the Biblical text. In either case, I thought I’d take a brief, closer look at the term “Chrislam:”

From the best I can tell, Chrislam is actually a syncretistic religion that began in Nigeria in the 1980s, a place where Christianity and Islam have often meshed (and not always well). So, too, Chrislam seems to refer to a fictional religion in an Arthur C. Clarke science fiction piece. But when I was told I was adhering to the tenets of Chrislam, I don’t think it had anything to do with Nigeria or a sci-fi novel. Instead, she was referring to a kind of “New World Order,” where at the end times, fundamentalists believe all religions will mesh into one. You can’t make this stuff up (actually, on second thought, you can, and they have, because there’s not really a scriptural basis for any of this unless something, like, the Left Behind series is your “scripture”).

But let’s play what if: What if, indeed, the world’s religions meshed into one. On some level, that sounds great to me. I’ve met and adored some Buddhist-Christians, but because Buddhism is more a “practice” or a way of life than it is a religion, it’s a lot easier for those two to “mesh” together than it is for two religions that say fundamentally different things about their chief prophets. Simply put, while Jesus is greatly esteemed in Islam, he is neither the final prophet (that would be Mohammed, peace be upon him), nor is he divine. I’m not sure how the Nigerians who proposed Chrislam dealt with that basic (if not the most basic) tenet of Christianity, and in that sense, being Chrislamic is absurd. But when I was called an adherent of Chrislam, the critique wasn’t about my beliefs. The stranger didn’t know what it is I do or don’t believe. Her critique came in the midst of my praising an action: Christans and Muslims and Jews praying together. That raises an important question: if people of different faiths pray together or discuss their similarities and differences, are they advocating a “New World Order,” where all religions mesh together to become one? Or, more simply, are they just praying together and having a conversation? The answer seems obvious to me.

There’s more context to this that’s important, however, namely that the Muslims and Jews who were praying together at the Vatican were Palestinians and Israelis who, politically-speaking, haven’t been able to do much historically other than fight. In the realm of political science, there’s this incredibly unfortunate picture of that conflict that paints the conflict’s history and future as one that’s purely a political issue. It’s a fight about land and the history of that land. For Pope Francis to ask Palestinians and Israelis to come together in prayer was to recognize something that’s gone amiss in nearly every single attempt to find peace: that religion and religious differences, are in fact, a crucial part of the inability to find peace. Mind you, that’s an incredibly oversimplified picture of an incredibly complex history from the perspective of one guy’s snooty opinion, but what harm could possibly come from asking people to listen to each other’s prayers or to pray for peace or to ask that G-d, Christ, and Allah guides these three religions toward a helpful resolution?

And it’s not that G-d, Christ, and Allah is going to magically speak from the heavens and proclaim, “Thou shalt get along.” It’s that in listening to one another’s prayers, that in praying together, one would hope they might hear each other in an earnest voice they haven’t heard before – one that lets go of the perspectives people tend to cling to in order to acknowledge other perspectives are just as relevant and meaningful. Or to put that another way, it’s when we listen to each other’s earnestness that we are mostly likely to be moved by our own. In that sense, I welcome being told I adhere to Chrislam or Boddichrislamew or whatever promotes we listen to one another’s differences and work together with each other’s similarities. Rather than waiting for G-d, Christ, and Allah to sort that out later, let’s do what we can now and live with the hope that we can do something.

Beyond Resolutions, or looking for more out of life than simply achieving a few nice goals

When 2014 started, everybody setting resolutions and goals, everybody staking claims to the potential of the moment, some with certitude that this year could be theirs, I couldn’t let go of the thought that we don’t always make our own luck. There’s something ingrained in the American spirit, this old Protestant work ethic of sorts that you can have the whole world if you work hard enough to gain it. Mix in a little faith, and you have a recipe for success.

It’s not always that simple. The whole notion, in fact, that by our own hand (or with a wing and a prayer), we can change our circumstances is at least somewhat selfish. When things work out, too many are too quick to say a prayer has been answered. What of those for whom no answer ever came? And where’s the empathy in assuming God is on our side when far too many others are apparently lacking his concern?

On the other hand, I suppose if your only goal this year was to lose thirty pounds, that’s well within reach (and not to be scoffed at by any means). Hopefully, you won’t even need God’s help for that one. But I suspect that when people make goals to lose physical weight, there’s something deeper they’re striving for, a real goal hidden underneath those pounds to find human happiness and a sense of self-worth. And it’s precisely that search that doesn’t end, even once we’ve shed the extra fat.

Whether the new year, then, or perhaps mid-July, we’re all too often bumbling around wanting and needing more than what and who we are. For me, many of my friends know, so much of that has been tied to my desire to just be hired, as if a job would suddenly provide me with a greater sense of purpose, and once it comes (and it will), it may give me a sense of purpose for a while, but I’m not naïve enough to think I, too, won’t look for more in time. Anything less wouldn’t be very human, would it?

I’m not one to believe that a job or a person we’re in love with or a car or house or even the company of friends can guarantee lasting happiness. On some level, to search for lasting happiness is itself a vain and pointless search. Maybe it’s better to strive for balance so that in our worst moments we’ll know and believe that something better is ahead – not because we can make it happen ourselves but because life just is that pendulum guaranteed to swing its back-and-forth as the forces of gravity bring us both joy and tragedy.

And as for answered prayers? While I have my opinions, I’m not a smart enough man to contest God’s role (or lack thereof) in our lives. But I’ll say this: the longer we live with a kind of smug certainty that God will act on our own behalf, the less likely we are to act as we should, as we all too easily forget we are our brother’s (and sister’s) keepers. So, resolutions, goals, and prayers are all well and good, but they’ve got nothing on striving to live every single day a little bit beyond our hopes and dreams for just ourselves and maybe with a little more of the world in mind.

Ten Ways the Peace Corps Changed Me, or Another Top Ten List of Sorts

It would probably be better to title this, “The Ten Ways I’ve Changed in the Last Two Years,” because I doubt that it’s fair to say what role Peace Corps did or didn’t have in the ways my life has drastically shifted.  But those changes took place here, in Morocco, within the context of hearing the call-to-prayer five times a day being constantly reminded by what I eat or how I speak or what I see that this isn’t America.  So while some of these changes were the result of outside forces, they were only understood within this very specific context.  I’ll try to speak to that a little.

Anyhow.

Why a top ten list on the ways I’ve changed, you might ask?  Maybe it’s just that I’ve changed that much.  Or maybe it’s just my need to reflect on the impact of this experience.  Every once in a while during my service, I’d come across a volunteer who would say something to the effect of, “Oh, well, this isn’t really your life; I mean, this is just two years; it’s so temporary, so it’s not who you really are.”  I disagree wholeheartedly.  The fact that there was a time-limit on this experience didn’t negate the impact of the experience.  Morocco will go with me wherever I go for the rest of my life.  I’ll carry it with me secretly at times.  Other times, I’ll share stories out loud, to the annoyance of everyone in the room.  But the experience is mine, and it’s carved the direction my life seems to be taking these days.  All the more reason I need to understand it the best I can.

Finally, a word about the words below.  It’s a top-ten list, so it’s kind of like a countdown, but I wouldn’t say any of these changes outweigh the others (except maybe the last few).  They all sort of flow together instead, which brings me to my next point:  I don’t mean to imply that you’re going to see me back in America and suddenly be like, “Wow, Philip’s changed so much.”  Most of these changes are related to the way I reflect on life and understand it.  So, it’s all interpersonal brooding.  In fact, I’d be willing to bet a ten-minute conversation with me would have you saying, “Geesh, Philip Eubanks hasn’t changed at all.”  My sometimes sardonic wit still shines.  I’m still very much socially awkward, and if anything, now I’m both socially awkward and lacking any hygienic sensibilities.  But I think the people who spend real time with me will see something different (not just smell it).  And I don’t know what that looks like exactly or just how different it will be or feel once I’m through the reverse culture shock that is quickly approaching.  But I think the people who really get to know me, if they knew me before, will see that I’ve changed, and that it’s been a good change.

But enough on all that.  Without further ado, here’s just a few ways I currently feel different.

10. I’m a cook.  I love cooking.  And I’m not too bad at it, either.  Peace Corps gives you all kinds of time on your hands, and very few processed foods.  I suppose if I had wanted to, I could’ve spent two years jumping from house to house eating with Moroccan families, and in fact, I think most families would’ve absolutely loved having me over that often.  But with all that time and all the vegetables you have to figure out how to manage from scratch, it’s inevitable that you’ll learn how to cook.  So, I’ve got a few favorite recipes.  I love doing soups, especially a tomato soup, and I usually mix in carrots.  I’ve gotten incredibly good at whipping up a French roux, or making curry dishes.  Then, of course, there’s always “Outat Tacos” or ravioli with the pasta and the cheese and the sauce all from scratch (this one takes a while).  And Avery, before he left, got me into making lentils on a regular basis, and I’m tellin’ you, I can cook up a mean set of lentils like nobody’s business.  So, yeah, there’s something kind of awesome about picking up cooking skills in two years.  You could say that the Peace Corps Recipe Guide might be the single-most important document I will bring home to America aside from my passport.  No joke.  But sadly, I won’t be returning with the knowledge on how to cook many Moroccan foods.  I mean, most of them, I could easily figure out, especially with the recipe book, but it’s just hard getting an in with a Moroccan woman who is comfortable letting a boy hang out in the kitchen.  I might try to finagle my way into the kitchen at my landlord’s house.  We’ll see.

The one Moroccan dish I did learn how to cook (and even helped to cook with a friend named Abdelcreme) was the tajine.  I uploaded this video a while back, but here it is again if you’d like to know how to cook a tajine:

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9. No fear of failure. Peace Corps is really a lesson in failure.  I mean, you have all these twenty-somethings show up right out of college gung-ho about changing the world, and then they get into the thick of it and realize, “Oh, I don’t have the language to navigate this country’s insane bureaucracy, so I guess I’ll just stay in my house and read books.”  I don’t mean that to be a critical statement against volunteers who give up and do that.  The bureaucracy almost killed me on more than one occasion, so I have complete respect for anyone who tries even once to battle this ministry or that just to do one ounce of good in their community.  I also don’t mean to suggest that Peace Corps is just some joke of an organization.  To the contrary, I think in my two years, I saw a lot of volunteers doing a lot of good things, and despite all my efforts not to become one of the technical assistance do-gooders, I guess I had a bit of an impact myself.  But it wasn’t an impact without its obstacles.  I can’t name you the number of hours that all I did was sit and wait for someone’s stamp just so I could hand out glasses.  I can’t name you the number of times I was told “inchallah” when it meant “no.”

You know, we came here not to just do what we wanted to do but to help our community do what it wanted.  That was part of why it  became so frustrating at times when you had people voicing, “We want this,” or, “We want that,” but there was always one official or another in the way of making it happen.  And usually, that official gave you some menial task sending you out of his office, only to be shocked later when you showed back up in his office with, “Okay, I did what you asked; what’s next?”  And sometimes, no matter what you did, it was still met with a “no” in the end.

I feel a little like I’ve been rejected and told “inchallah” and “no” so many times that they’re just the norm.  Life here wouldn’t be right if I wasn’t having to jump through those hoops.  And all the failure made the few successes we had all the more exciting.  So, yeah – I’m not afraid of getting turned down anymore.  It just means I get to try a different angle.  It’s like approaching life through the goggles of a mad scientist.  Everything you do is “trial-and-error” with the hope of perfecting the trial.  You come to expect your experiments will go wrong with a kind of curiosity that asks, “I wonder how big the explosion will be this time,” and when you do stumble upon an amazing scientific discovery, you realize the best ones happened by accident.  That, my friends, is working with Peace Corps in the developing world… in a nutshell.

8. A patience with sadness rather than a rush to anger.  Along with failures comes patience.  If you don’t learn patience in the Peace Corps, you’re doing it wrong.  It doesn’t matter whether you’re on hour five of sitting in a room during a baby-naming ceremony (isboura) doing absolutely nothing; it doesn’t matter if it’s hour three of sitting on a sidewalk curve waiting for a taxi to fill.  Life moves little-by-little, and you will learn patience, even if you thought you were already the most patient person in the world.  You’ll have it all tested over again here.

I think when I showed up two years ago, I had already undergone this shift toward recognizing that I had some serious anger issues.  Maybe it was that one email I fired off to a former boss comparing their new hire with Hitler (that one came back to haunt me for a while).  Whatever it was, I had a knack at opening my mouth and saying really cutting things and immediately regretting it.

That patience I mentioned, though, has slowed my anger significantly.  Sure, like anyone, I still get angry, but I’m quick to warn people ahead of time, and I’m quick to apologize afterward.  I’m also less likely to fire off an angry email or explode in your face unless I earnestly feel I’ve been wronged.  I think for far too long, I carried around this mentality that made me think of myself as some sort of modern-day prophet telling too many folks why they were wrong.  Such is the nature of an opinionated person, I suppose, but – and maybe this has more to do with getting older and, well, giving up – nowadays, I just sort of shrug my shoulders, recognize that I ain’t gonna change the system, and then I huff-and-puff and resign with a sense of sadness.

And I think that’s actually a good thing, you know, being sad instead of being angry.  There’s more humility in it.  It leaves open a door that recognizes how wrong I could be, even if I don’t feel wrong.  So, maybe what’s changed in me isn’t so much my temper but my willingness to try to look at every situation from the standpoint of as many perspectives as possible.  And that breeds a humility that holds my temper at bay, too.

7. How I understand Relationships.  I used to say – and I think this is true still – that college and graduate school is a really selfish time in our lives.  I mean, you go to school specifically to better yourself.  You major in something specific to what you want to do for how much money you want to make.  You’re learning to be independent for the first time, which requires a lot of you-time.  It’s a time for dreaming and following your dreams, and that doesn’t always leave open lots of doors for sustainable relationships, and I’m sort of talking here about the so-called “significant other,” but I think that statement is somewhat true for friendships and family, too.

I started to feel during my Peace Corps service a little like all my friends had chosen this settled down lifestyle, watching all of them get married or have children or get into serious relationships, and meanwhile, I was off gallivanting across the Moroccan desert doing my own thing with little time for anyone but myself.  None of my relationships, even friendships on some level, seemed lasting, largely because I was focused on following dreams and traveling and not on, well, people other than myself.

That’s not to say that I would’ve been less selfish had I married and settled down.  I sometimes wonder how many people have kids just so they can live vicariously through their own little mini-me they created just for the purpose of some giant show-and-tell.  Anything can be selfish.

But I can’t say I want to stop living this life of always being on the go with few commitments. Let’s face it, I’m a bit of a nomad, even if that is selfish.  I think what I am trying to figure out these days is how to have my cake and eat it too – how to follow my dreams and travel and whatever else while remaining mindful of how selfish that is and trying to find a place that says, “Let’s not be quite so selfish this time.”

I used to either want all the doors open or all the doors closed on relationships of any kind.  Nowadays, it’s as if I’m not really closing or opening any doors.  I’m just walking.  I just want to take a walk.

I’m a-okay if that metaphor makes absolutely no sense.

6. A stronger sense of Impermanence.  Along with that thinking, I’ve sort of stepped into this fully Buddhist notion of impermanence.  I no longer have any expectations that any relationship of any kind can be lasting.  People die.  People change.  People hurt each other.  Even our notions of God over the past few millennia paint a rather impermanent picture.  If the sacred is lasting, we’re incapable of capturing any immutable understanding of whatever is divine.  We cannot place our hopes that anything lasts, and you might think that sounds sad, but I’ve come to think of it as very freeing.  Rather than looking hard to find or make something permanent out of this life, we can more simply carry a gratitude for the fleeting moments we do have with the people who shortly grace our lives.

That is, I don’t mean for that sense of impermanence to carry with it the kind of fatalism that I encounter here all the time, and I think that’s an important distinction, because I think the fatalism of Islam certainly informed my thinking on all the ways life isn’t very lasting.  There’s just something about getting into a taxi with no seat-belts, driving 140 kilometers per hour through a sandstorm with zero visibility and trusting that God will either keep you alive (or God won’t), and either way, it’ll be just fine.  There were times when I sort of took that attitude on and figured, “Well, if I die in this country, so be it.”

But I don’t think impermanence, at least not in the Buddhist sense of the word, should evoke that kind of fatalism.  Living carpe diem cannot mean living destructive lives.  To the contrary, our willingness to recognize the preciousness of life should give us pause and help us grow thankful for the time we get.  It should demand we move with care and ease through every walk of life.  Or, to restate that, you don’t seize the day so there’s no tomorrow.  You seize the day so when tomorrow comes, you can be proud of what passed the day before.  It’s like when Gandalf tells Frodo, “All we have to decide is what to do with the time that is given to us.  There are other forces at work in this world Frodo, besides the will of evil.”  Impermanence is something we can trust.  It is a kind of permanent state itself.

5. The Maghrebi in Me.  I’ll never be Moroccan, but some part of me will always carry Morocco in my heart.  I hate how cliché that sounds, but it’s true.  During our Close-of-Service (COS) Conference last week, I read over an aspiration statement I’d written two years ago filled with goals I’d set for myself, and the very first thing I said was that I wanted to build a kind of kinship with this country.  I think I have.  I think I’ll go home to America and my heart will still be with my brothers and sisters in Morocco.  I’ll ache for this Kingdom for a long time.  I’ll miss its language and it’s food.  I’ve got two blogs coming up all about that in the next few weeks, so I’ll just leave this one nice and short.  Next.

4. The truth about legacies and our need to carve our own path. When I sat out on this journey, it was very much – and still is – about my grandfather, Jewell Francis, who lived in Casablanca for nineteen months during World War II.  I admired him and wanted to follow in his footsteps, but somewhere along the way, I figured out that you have to carve your own path.  We can’t just mimic the exact same moves of those who came before us.  We inevitably find our own way.  It’s as if I was thinking of a legacy as a kind of inherited obligation to live like the people you admire.  But the problem with that is that we do a disservice to the people we admire when we make them out to be something they weren’t in our admiration for them.  I think I adored my grandfather so much that I was remembering the idea of him and not the actual person.  I mean, by the way I used to talk about him on the blog, you would’ve thought he was some All-American G.I. Joe movie star riding a camel with a cigar in his mouth or something… I dunno… maybe that’s a bit much.  But the point is, he was human.  He made mistakes.  He carried huge regrets with him throughout his life for some of those mistakes.  There were times in my service where I got disappointed in myself specifically because I thought he would’ve been disappointed in me, as if he would’ve been let down by how I’d handled this or that situation, but I think I was holding him on a pedestal and trying to live up to some impossible standard when I did that.  In hindsight, he would probably be eager to hear my stories about Morocco, would probably listen intently with an occasional nervous laugh, and he would be deeply, deeply embarrassed to know how much I admired him and how much I wanted to follow in his footsteps.  And he would be proud.  No matter what.  Because that’s what grandfathers do, and he was especially good at that.

At one point, I had thought that I would join the military as a Chaplain after Peace Corps.  It was one more way to follow in his footsteps.  But somewhere in my service, I realized that I needed to make my own path, and while I think I could handle the toils of boot camp (I know who you are, doubters), let’s face it, that’s not who I am.  It’s not the path I need to take, and I can still admire my grandfather and “live a legacy” without having to follow some strict path based on my assumptions of a man so complex I couldn’t have begun to understand why he did all the things he himself did.  Maybe he, too, had moments where he was trying to follow his own legacies.  Hard to say.

3. Religion.  I’m a theist.  I’ll always be a theist.  I think it’s absolutely essential that we concern ourselves with questions that are connected to what’s sacred – “the intuition of the universe,” as Schleiermacher called it.  But what I regard as sacred has expanded in some ways and contracted in others.  Since coming here, for example, I left the United Methodist Church, because I felt the way I saw that Church treating the people I loved was completely opposite to its mission, and I’ll just say rather bluntly that I do have an absolute disdain for much of modern Christianity, if not all of organized religion.  I can hear you younger folks snickering to yourself, “Oh look, Philip is just like everyone else in his generation.”  Maybe.  But I’d like to think that I held out a little longer and tried to fight the good fight, the fight worth fighting until I just reached this point where I had to separate myself from it.  It doesn’t mean I don’t still regard it with respect or even love.  It doesn’t mean I’ll never go back.  But somewhere in there, I got tired of watching hurt people hurt people.  I got tired of being one of them.  Of course, I know removing myself from what the average Joe calls “Church” doesn’t remove me from what I believe is “Church.”  It sickens me, in fact – and always will – how many other people out there got to hijack the definition of Christianity.  Contrary to that, I know that hate and bigotry and manipulation are just as bad and just as prevalent in all institutions, not just the Church.  I know that, despite its hypocrisy, most religion exists for the sole purpose of welcoming hypocrites and giving them a place they can dwell on something more positive than their brokenness.  I know that there is good happening in the Church, because so many people I do care about are involved in making it happen.  But I just need my time, need my space.

Maybe that’s weird to say when I haven’t really been involved in Christianity in over two years, but religion has been at the forefront of this experience.  It’s been even more a part of my life here than it was at home, and while Islam is quite different from Christianity, you’d be surprised how similar the two felt at times.  Whether it was watching Mohamed tell stories about Adam and Eve, or having some seven-year old girl warn you that your prophet is a liar and that you’re going to burn, we’ve sure done a good job the whole world over focusing religion on the exact opposite of what its prophets – liars or not – intended.  I think it would be nice, in a way, to go about living life a little like the prophets intended without getting together with other people once a week to have them judge whether or not you’ve lived up to the standards or ideals they had nothing to do with creating, the standards and ideals they still rarely consider on any deep, moral level.  If I ever am a part of some form of organized religion again, it will be a place that breeds humility in a way that questions are welcome and even expected.  Faith will need to be something engaged, not merely some black-and-white rule book and not merely some social setting where people fight each other for power over the kind of music or the color of the friggin’ carpet.

I don’t think I’ve lost something, though, by setting myself apart from the UMC.  I think I’ve gained more than I ever had before in being even more open to acknowledge the sacred in every aspect of human life.  I hope – and pray – that I can remain committed to fighting that fight, one that hopes for a day when all our petty differences are set aside for something better.

2. My Calling as a Writer.  When I gave up on Chaplaincy (and a little later on Ph.D. programs in Religion), I really had to sit down and figure out what it was I wanted to do – at least for now.  Come this fall, I’ll be applying to MFA programs in Creative Writing.  The MFA is a terminal degree, so I could use it the same way I would a Ph.D. (i.e. to teach in the university) without all the ridiculous “dissertating” my poor (literally, they are broke) Ph.D. friends are always doing.  More importantly, it gives me a chance to accomplish another personal dream of mine that’s growing into a calling almost – to publish fiction.  Now, I don’t know if I can pull any of this off, but I know I’d like to try, and while publishing a book that actually sells would be exciting, I don’t think of it as sustainable.  That’s why the MFA gives me an opportunity to do something else I regard as a “dream,” which is to teach abroad.  Get me into Al-Akhawayan University as a professor.  Or any American-run university.  I would eat that up.  And I’d be great at it.

So, what changed?  After all, I’ve always liked writing.  Well, basically, Peace Corps gave me the time to write for the first time ever, and last Ramadan I wrote a 55,000 word novel, and this Ramadan, I made it halfway through a second one.  Somewhere in the process of actually finding time to plan out a book, I discovered that it wasn’t just an enjoyable pastime; it was something I needed to do.  In fact, I don’t even always enjoy the process of writing each chapter, largely because I’m too eager to get to the next chapter, and it’s just this incredibly burdensome process, but it’s this insatiable desire to get all of my thoughts onto the screen.  And I’m not happy with myself until it’s done… and done right.

But it’s not as simple as just doing it and doing it right.  There are problems.  I’m a writer, so naturally, I don’t really think I’m a very good writer.  In fact, I’m pretty concerned I’m not good enough to get into any programs.  Case in point, for those of you who have read this far, props to you for battling through my dangling modifiers and my wordiness for, let’s see, we’re up to 4077 words now – wow, you made it this far reading what I’ve written; pat yourself on the back!  Was that last mumbo-jumbo even a sentence?!  Seriously, though, I know I can throw together a few verbs with some nouns every so often (maybe even with an occasional adjective), but then I read John Steinbeck or listen to David Sedaris and, my God, I’m a terrible, wordy writer.

But, maybe an MFA program can help me with that.  Maybe some of it isn’t just talent but skills we can actually learn.  Time will tell.

1. Origins.  Eight years ago, I was studying abroad in Scotland, and every Scotsman I met always asked one or two questions into our first conversation, “So, where ya from?”  And every time I answered “Tennessee” or “America,” I was always met with the same response, “No, no – where are you originally from?  Where does your family hail from?”  As an adoptee, I didn’t have an answer to that question.  And that semester was spent piling on question after question about my beginnings and where I came from and how I ended up there.  I searched and searched to understand “home” and family.  While I was in Liverpool, I remember walking upon Strawberry Field, an orphanage John Lennon wrote about in his famous song.  I felt deeply connected to that place.  Later that semester, I remember that Garden State came out, and there was a scene in the movie that really clicked with me:

“Maybe that’s all family really is,” Andrew Largemann says, “A group of people who miss the same imaginary place.”   I loved that image.  I latched onto it, and the next few years were spent thinking of family in terms similar to that.   By the time I was at Vanderbilt, I was writing about family and kinship in nearly every class.  I spent my time as a youth director reminding my youth group that we were a “family.”  And even when I was writing my aspiration statement for Morocco, I was still writing about kinship.

Morocco has gave me an answer to those questions about family, an answer that I already knew, but it solidified it for me.  I’m a Eubanks.  I grew up with Gordon and Frances and Beth and Beau and later Gibson and Abner.  My home is Jackson, and I’m an American.  And that answer always was good enough.

So, there you have it.  Ten ways I’m different.  Ten ways I think differently about who I am or who I was.  More to come next week.