Social Analysis
Texts:“It is up to Christian communities to analyze with objectivity the situation which is proper to their own country, to shed on it the light of the Gospel’s unalterable words and to draw principles of reflection, norms of judgment, and directives of action from the social teaching of the Church.” Pope Paul VI (A Call to Action, Octogesima Adveniens, no. 4)
The Church is obliged to examine the signs of the times and interpret them in the light of the Gospel (GS 4), namely the experience of Jesus. The Philippine Church decreed that: "A thorough social analysis, structural and cultural, is to be promoted more intensely in the process of building up discerning communities of faith precisely to the end that their efforts at social transformation take into account the hard social realities and carried through from a genuine perspective of faith." (Plenary Council of the Philippines II, Decrees, Art. 22 no. 1, p. 239) Exposition/Discussion: Social Analysis is the scientific observation of the economic, social, political, cultural, and religious situation of any given context. This method is the empirical observation whether international, national, or local, through the exploration of historical and structural relationships with a focus on the systems which are the roots of poverty and injustice Diachronic (Historical) – based on changes through time (ask questions like: how it happened and why it happened) Synchronic (Structural) – cross-section analysis of a system at a given moment in time (determines, identifies, indicates or describes the present social conditions) 1.) Objective – external structures (institutions, organizations and behavioral patterns) 2.) Subjective – internal structures (consciousness, attitudes, values, lifestyle and ideologies) Example of Synchronic (Subjective): PRYRAMIDAL MODEL. This describes or indicates the relationship of the three social classes in terms of their lifestyle. (for further explanation, refer to the book of Vitaliano Gorospe, SJ entitled FORMING THE FILIPINO SOCIAL CONSCIENCE, page 11) Over-consumers: Travel by can and air; eat high fat, high calorie, meat –based diets; drink bottled water and soft-drinks; Use throw-away products and discard substantial wastes; live in spacious, climate-controlled, single family residences; maintain image-conscious wardrobe Sustainers: Travel by bicycle and public surface transport; eat healthy diets of grains, vegetables, and some meat; drink clean water plus some tea and coffee; use unpacked goods and durables; recycle wastes; live in modest, naturally ventilated residences, with extended/multiple families; wear functional clothing Marginalized: Travel by foot, maybe tricycle; eat nutritionally inadequate diets; drink contaminated water; use local biomass and produce negligible wastes; live in rudimentary shelters or in the open; usually lack secure of tenure; wear second-hand clothing or scraps. Example of Synchronic (Objective): IPA CODE (ideological-political apparatus) shows the dynamic relationships of the three social classes. (for further explanation, refer to the book of Vitaliano Gorospe, SJ entitled FORMING THE FILIPINO SOCIAL CONSCIENCE, page 18-19) Note: 1. Social change can principally come from the people particularly the organic intellectuals of the dominated or exploited class. Organic intellectuals come from the poor and are trained to become competent and credible leaders and effective agents of social change. 2. People have the absolute power and sovereignty. (Art. II, sec. 1, 1987 Constitution). This can be exercised through vigilance, pro-active way, and critical collaboration (Example: Tacloban University case, MTRCB regulatory power, CARP retention limit policy, Due process, search warrant and warrant of arrest) 3. Civilian authority over the military (Art. II, section 2, 1987 Const.). Prime duty of the government is to serve and protect the people. Social Analysis has the Limitations, namely: it provides no immediate answer; it is not a blueprint for action; it provides no cure to social problems; it is not purely academic but guides to action in the service of justice; it is not value-free; and it needs the mediation of theological reflection (pastoral cycle) Social Analysis is a tool for Pastoral Action. There are four (4) different “moments” in the Pastoral Circle. a.) Insertion/Experience – this moment focuses on what people are feeling, what they are undergoing, how they are responding; b.) Social Analysis – this studies the interrelationships in the experiences and studies the causes, consequences, linkages, and the actors in the experience c.) Theological Reflection – this moment attempts to understand the experience in light of a living faith, scripture, church social teaching, and the resources of a religious tradition; d.) Reflected Action for justice – In light of the experience that has been analyzed and reflected upon, what response is called for by individuals and by communities? Key Questions for the Four Moments of Pastoral Cycle: a.) Experience – Where and with whom are we locating ourselves as we begin our process? Whose experience is being considered? Are there groups that are “left out” when experience is discussed? Does the experience of the poor and the oppressed have a privileged role to play in the process? b.) Social Analysis – Which analytical tradition is being followed? Are there presuppositions in these analyses that need to be tested? Is it possible to use a particular analysis without agreeing with its accompanying ideology? c.) Theological Reflection – What methodological assumptions underlie the theological reflection? In what relationship does the social analysis stand to the theology, e.g. complementary, or subordinate? How closely linked is the theology to the existing social situation? d.) Pastoral Planning – Who participates in the pastoral planning? What are the implications of the process used to determine appropriate responses? What is the relationship between groups who serve and those who are served? Social Analysis is a term for reading the signs of the times with Christian eyes. Any issue can be used in this process, which helps us integrate justice in our daily lives. a.) SEE (drawing on experience) b.) JUDGE (making connections, theological reflection bringing Faith to bear) c.) ACT (planning and action) |
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Social Analysis leads to reflected action for justice. This Reflected Action for Justice will lead to Social Change. There are three (3) Models of Social Change: Traditional, Liberal, and Radical.
Traditional: Closed to Change, Change is Deviant, Conflict is avoided, Authoritarian Approach, controls or prevents change, Basic Social Values – Order and harmony, Action Supportive of: System preserving
Liberal: Open to Change, Change is part of society in flux, Conflict is part of evolution of society,
Managerial Approach prevents extreme results of change, Basic Social Value-Balance, Action Supportive of: System Reforming
Radical: Open to Change, Change is transformative, Conflict can be creative, All Participate in Change, Basic Social Value – Sense of Community, Action Supportive of: System Transforming
Social analysis helps us to discern if we support actions that are: system preserving, system reforming, or system transforming
The tool of Social Analysis adopted by liberation theology in the 70’s was MARXIST in origin but later CHRISTIAN through the mediation of THEOLOGICAL REFLECTION. (Industrial Revolution – Capitalism – Pre-Marxist Socialism – Marxist – Rerum Novarum)
Steps in making Social Analysis
a.) Starting point: list the problems for analysis. If we are to analyze a society or one of its problems, first we have to base its description on collected data. Thus, the foundation for a societal analysis in its true sense, is an attempt to investigate a situation or a selected social problem as objectively as possible by discovering the cause of the problem and establish the relationship of the factors.
b.) Structural Analysis: describe the problem in detail, when did it begin, why did it begin, What brought it to our attention.
1.) structure in general – examine the problem in question in relation to the structures of society.
2.) Specific structure – economic, political, class, cultural, religious
3.) Mind-structures (attitudes) – Injustice is often caused by unjust structures. If structures are changed, problem of injustice still remains because of people’s attitudes or mentalities. These are difficult to change unless there is conversion of mind and heart “that hungers and thirsts after justice.”
c.) Christian Reflection on the problem in the light of the Scriptures and the teachings of the Church.
d.) Plan action: think globally and act locally
1.) evaluate
2.) Celebrations (including liturgical celebrations) need to be integrated into the whole process of a social analysis
Filipinos must learn two basic truths. First, there can be no social change without prior social analysis; there can be no genuine theological reflection without social action. The second truth is that we can no longer rely on so called experts especially foreign studies and observers. We must study our own social problems and find the solutions to them by ourselves.
Traditional: Closed to Change, Change is Deviant, Conflict is avoided, Authoritarian Approach, controls or prevents change, Basic Social Values – Order and harmony, Action Supportive of: System preserving
Liberal: Open to Change, Change is part of society in flux, Conflict is part of evolution of society,
Managerial Approach prevents extreme results of change, Basic Social Value-Balance, Action Supportive of: System Reforming
Radical: Open to Change, Change is transformative, Conflict can be creative, All Participate in Change, Basic Social Value – Sense of Community, Action Supportive of: System Transforming
Social analysis helps us to discern if we support actions that are: system preserving, system reforming, or system transforming
The tool of Social Analysis adopted by liberation theology in the 70’s was MARXIST in origin but later CHRISTIAN through the mediation of THEOLOGICAL REFLECTION. (Industrial Revolution – Capitalism – Pre-Marxist Socialism – Marxist – Rerum Novarum)
Steps in making Social Analysis
a.) Starting point: list the problems for analysis. If we are to analyze a society or one of its problems, first we have to base its description on collected data. Thus, the foundation for a societal analysis in its true sense, is an attempt to investigate a situation or a selected social problem as objectively as possible by discovering the cause of the problem and establish the relationship of the factors.
b.) Structural Analysis: describe the problem in detail, when did it begin, why did it begin, What brought it to our attention.
1.) structure in general – examine the problem in question in relation to the structures of society.
2.) Specific structure – economic, political, class, cultural, religious
3.) Mind-structures (attitudes) – Injustice is often caused by unjust structures. If structures are changed, problem of injustice still remains because of people’s attitudes or mentalities. These are difficult to change unless there is conversion of mind and heart “that hungers and thirsts after justice.”
c.) Christian Reflection on the problem in the light of the Scriptures and the teachings of the Church.
d.) Plan action: think globally and act locally
1.) evaluate
2.) Celebrations (including liturgical celebrations) need to be integrated into the whole process of a social analysis
Filipinos must learn two basic truths. First, there can be no social change without prior social analysis; there can be no genuine theological reflection without social action. The second truth is that we can no longer rely on so called experts especially foreign studies and observers. We must study our own social problems and find the solutions to them by ourselves.
Integration:
Doctrine:
“If you live according to my teaching, you are truly my disciples; then you will know the truth and the truth will set you free.” (Jn. 8:31-32)
“The task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed down explaining it faithfully … with the help of the Holy Spirit; it draws from this one deposit of faith everything which it presents for belief as divinely revealed.” (DV, no. 10 Vatican II)
"The laity have to read the “signs of the times” in the light of the Gospel and the magisterium of the Church. Especially in today’s situation they are called to reconcile and heal, to promote integral liberation both in the temporal and spiritual dimensions. (PCP II no. 436)
Morals:
Christians can achieve the integral liberation if, impelled by Christian love, they contribute to the task their experiences as Christians and their expertise in their respective areas of competence.
Christian theology functions among Christian communities who wish to internalize and become the witness of Jesus Christ’s Gospel in a concrete social situation.
It is believed that God meets and calls us in the world and its history in the reality of our present life. The world, with its history, is the place where God is really present and speaks. However, Gaudium et Spes realizes that the reality of the world and its history is ambivalent in nature. It is not only the place where God is present and speaks but also a place polluted by sins. Therefore, the Church is obliged to examine the signs of the times and interpret them in the light of the Gospel (GS 4), namely the experience of Jesus.
In other words, the world and the community, where human beings live, should be the concerns of the Christians.
The dominant challenge of the Christians today is to understand the “signs” of the times and communicate its content to people based on inculturation or contextualization effort.
Morals:
Christians can achieve the integral liberation if, impelled by Christian love, they contribute to the task their experiences as Christians and their expertise in their respective areas of competence.
Christian theology functions among Christian communities who wish to internalize and become the witness of Jesus Christ’s Gospel in a concrete social situation.
It is believed that God meets and calls us in the world and its history in the reality of our present life. The world, with its history, is the place where God is really present and speaks. However, Gaudium et Spes realizes that the reality of the world and its history is ambivalent in nature. It is not only the place where God is present and speaks but also a place polluted by sins. Therefore, the Church is obliged to examine the signs of the times and interpret them in the light of the Gospel (GS 4), namely the experience of Jesus.
In other words, the world and the community, where human beings live, should be the concerns of the Christians.
The dominant challenge of the Christians today is to understand the “signs” of the times and communicate its content to people based on inculturation or contextualization effort.
“The task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church, whose authority is exercised in the name of Jesus Christ. This teaching office is not above the word of God, but serves it, teaching only what has been handed down explaining it faithfully … with the help of the Holy Spirit; it draws from this one deposit of faith everything which it presents for belief as divinely revealed.” (DV, no. 10 Vatican II)
"The laity have to read the “signs of the times” in the light of the Gospel and the magisterium of the Church. Especially in today’s situation they are called to reconcile and heal, to promote integral liberation both in the temporal and spiritual dimensions. (PCP II no. 436)
Morals:
Christians can achieve the integral liberation if, impelled by Christian love, they contribute to the task their experiences as Christians and their expertise in their respective areas of competence.
Christian theology functions among Christian communities who wish to internalize and become the witness of Jesus Christ’s Gospel in a concrete social situation.
It is believed that God meets and calls us in the world and its history in the reality of our present life. The world, with its history, is the place where God is really present and speaks. However, Gaudium et Spes realizes that the reality of the world and its history is ambivalent in nature. It is not only the place where God is present and speaks but also a place polluted by sins. Therefore, the Church is obliged to examine the signs of the times and interpret them in the light of the Gospel (GS 4), namely the experience of Jesus.
In other words, the world and the community, where human beings live, should be the concerns of the Christians.
The dominant challenge of the Christians today is to understand the “signs” of the times and communicate its content to people based on inculturation or contextualization effort.
Morals:
Christians can achieve the integral liberation if, impelled by Christian love, they contribute to the task their experiences as Christians and their expertise in their respective areas of competence.
Christian theology functions among Christian communities who wish to internalize and become the witness of Jesus Christ’s Gospel in a concrete social situation.
It is believed that God meets and calls us in the world and its history in the reality of our present life. The world, with its history, is the place where God is really present and speaks. However, Gaudium et Spes realizes that the reality of the world and its history is ambivalent in nature. It is not only the place where God is present and speaks but also a place polluted by sins. Therefore, the Church is obliged to examine the signs of the times and interpret them in the light of the Gospel (GS 4), namely the experience of Jesus.
In other words, the world and the community, where human beings live, should be the concerns of the Christians.
The dominant challenge of the Christians today is to understand the “signs” of the times and communicate its content to people based on inculturation or contextualization effort.
Worship:
In the Philippines worship has, unfortunately, been often separated from the totality of life. The liturgy is not seen as the source and apex of the Church’s life. Rather, it is seen as one department of life without an intimate connection with social, economic and political life. (PCP II no. 167)
There is an urgent need to stress to Filipino Catholics that the whole of life must be an act of worship, as St. Paul points out in his letter to the Romans 12:1.
We cannot worship God in our churches and shrines and then disregard him in the daily business of life. We must really love the Lord our God “with all our mind, with all our heart, and with all our strength.” (Mt. 22:34-37) And we must remember that whoever keeps God’s commandments is the one who truly loves Him.
The four elements of the life of faith in the community (koinonia), proclamation (kerygma), worship (leitourgia) and service in the world (diakonia) are mutually interrelated and they influence one another. The process of critical dialogue between theological and social reflection is aimed at actions, which change the society into new social situations dreamed of by the life of faith.
There is an urgent need to stress to Filipino Catholics that the whole of life must be an act of worship, as St. Paul points out in his letter to the Romans 12:1.
We cannot worship God in our churches and shrines and then disregard him in the daily business of life. We must really love the Lord our God “with all our mind, with all our heart, and with all our strength.” (Mt. 22:34-37) And we must remember that whoever keeps God’s commandments is the one who truly loves Him.
The four elements of the life of faith in the community (koinonia), proclamation (kerygma), worship (leitourgia) and service in the world (diakonia) are mutually interrelated and they influence one another. The process of critical dialogue between theological and social reflection is aimed at actions, which change the society into new social situations dreamed of by the life of faith.