2. Becoming A Leader and Learning Power 2
Becoming A Leader and Learning Power
The organization that I am blessed to intern with, Philanthropy Magazine, invited me to start
work earlier than the intended date to enable me to get accustomed to their work. It was a sensitive
time for the company, as they had just published a book and started the gears of marketing and
publicity for the work. This initial week in DC was a whirlwind for me; everyday I met someone new,
learnt how to use a system or application and overwhelmed by all what was happening. Arriving at the
ASP Center and finally settling down and setting my foundations up, I finally got the chance to do the
required readings and reflect on my experiences. The most challenging and surprising concept that I
read about was that of leadership and power. I was in a situation where I had just arrived in a new
place and experiences multiple emotions of being overwhelmed and surprised, as a result of all the
anxiety that had built up prior to coming. This put me in a position where I started to feel inadequate
and unprepared, as something as simple as the Metro confused me. Going from there, to read that I
suddenly possessed power, and was charged to using it in the best way possible as a leader was
shocking and I am now on a journey of becoming a leader and learning power.
I arrived in Washington DC on the second of January, right after the highs of celebrating a
new year, so coming here and starting a new chapter has been a learning experience for me. I have
encountered power and powerlessness coexisting side by side in this unique community and
neighborhood. Andy Crouch, in his book, Playing God: The Redeeming Gift of Power defines it as
such: “Power is simply (and not so simply) the ability to participate in that stuffmaking,
sensemaking process that is the most distinctive thing that human beings do.” (Crouch, 2013) and he
defines powerlessness as being cut off from these two kinds of making, and being unable to bring
about a tangible change in the world.
In reference to the stuff and sense making side of power, I have encountered restorative power
in this new place from my experience with the non profit organization, Little Lights. Volunteering at
Little Lights is something that was put on our schedule, so it was not an activity that I made the
decision to participate in. Honestly speaking, as a young professional who just arrived in the working
city of Washington, DC, the last thing on my mind was helping other people. I was occupied with
myself, worrying and planning my semester here in DC how I would excel in my internship, how I
would get good grades, how I would effectively network. Volunteering at Little Lights shifted my
individualistic perspective to look at others around memy neighbours. I read about and was familiar
with the terrible situations that the children live in, and the sickening systems and institutions that put
them and their families in there. To be involved with an organization like Little lights that has worked
for over 20 years and is still committed in helping these children and their families in whatever way
they can, was humbling.
The organization works to restore power (stuff and sense making), and dignity to these
children who have had this taken away from them. An example of this is with a child that I tutored at
Little Lights, Xavier. He is a bright young boy who was friendly to me, an intruder, and he was joyful
when we talked. I was teaching him mathematics and seeing him struggle through the questions, to the
excitement of getting correct answers was heartwarming. I say this at the risk of sounding pretentious,
but seeing him get so happy over simple addition that two levels under his grade level almost moved
me to tears. In our conversations, he casually mentioned a father that was not present, and seeing his
old clothes with tears around it gave me a little insight on his situation. It was so moving to see a
young child be able to make his own sense of the world through learning what he had struggled with.
This kind of experience was a little ironic for me, especially as an African who has often
sneered and look down on people who would go on short term mission trips to countries in Africa and
gush about the poor, half naked child who still was so joyful and how emotional it made them. My
views on power and poverty understood the realities of these issues, but I had contentions with the
people who barged in to “solve” these problems. To me, they knew nothing and were only involved
for their own individualistic reasons, and that they really were not doing much to help, just like the
story of the student in Robert Coles’ The Call of Stories. “was he showing off, playing the fool,
3. Becoming A Leader and Learning Power 3
turning the misery of others into an excuse for his own spell of selfindulgence?” (Coles, 1989) I saw
myself become the short term mission volunteer at Little Lights. I became that intruder from a more
powerful position, coming to “save” these poor kids and humble myself to not get too inflated with
my influence and prosperity. I felt guilty, and imagined these children judging me in the same way I
condemned others.
Reading Hunter and his challenging views on Christian leadership helps me deal with this
issue. He explains that for me as a Christian, who is in a position of greater power and influence than
others, I am supposed to become a leader who leads with faithful presence, which involves me
blessing the people around me my neighbours in DC by using the resources I was given by God to
help these children and others (Hunter, 2010). I am supposed to rethink my power as a leader and use
it in a restorative way to help people in a method that is not pretentious, by deliberate and inclusive.
The volunteer experience now matters to me in ways that it did not before, as I did not believe in
going in and helping others, but rather focused on the material aspect of providing money and
changing laws and institutions that promote the disenfranchisement of the powerless. As a young
leader in DC, I have to do more, and go deeper to personally connect with these people and listen and
share the stories that connect and divide us.
I have encountered powerlessness and poverty in my short time here in Washington, DC,
especially considering material poverty. This state is a great and very complex one; it seats and hosts
great power and influence, and you see prosperity when you visit these iconic sites and workplaces.
Unfortunately, at the same time, it is also a country where you see great poverty and lack. The gap
between the people who “have” and the people who “havenot” is a little overwhelming, especially
when compared and contrasted. DC is a very mobile town and there are a lot of great places to visit,
so I was pleased when my group was able to go on a “bus day,” where we toured several tourist
attractions and landmarks in Washington. We were touring, but we were different from the regular
tourist, as we had become neighbours in this town. So, instead of using the traditional tour guides and
taxis to get around, we walked and took the bus, like how a resident would. This distinction made our
experience of DC different.
A tourist would visit the Library of Congress and see history, visit the several monuments to
see arts and culture, they would see the Basilica and see beauty and a delicate reverence, but when we
go to these sites, we see other things in addition to this. Getting to these places, we walked through
communities and neighborhoods, and we saw the material wealth and affluence of these places starkly
change, depending on where we were. In potomac, we saw government housing, dirty streets, old
houses and adults lounging around, but in Navy Yard and near the barracks, we saw specialized
gardens, imported cars and a cleanliness so devoid of dirt that it showed that people were probably
paid to clean. Travelling from that, and going into the huge and intricate Basilica, we could not help
but think of the poorer neighborhoods we passed by. The creation of a beautiful church building like
that is amazing, and it shows the majesty of God’s power, but I kept questioning in my mind. How
will the lives of the powerless would change if a bit of the money, effort and time that went into
building and maintaining all these sites went to the benefits of the people living in poverty?
Crouch argues that power should be flourishing creating and making room for everything
to grow together (Crouch, 2013). but I do not see this happening in the case of material poverty. These
sites attract millions of tourists, and add to the monetary gain of the people operating and maintaining
them, but it seems that these people who hold power seem to be growing and growing, at the expense
of those who are not able to enjoy or benefit from these systems. I was talking with one of the
children I met with in Little Lights, about if she had visited any museums or tourist sites, she
answered. Here is a nine year old who has lived in DC all her life, but has been unable to engage with
these sites of power in her own vicinity, while you see children from other places, enjoy these sites.
I remember being in the National Botanical Garden and seeing the kids program, as they
became mock botanists and explored all the different plants and excitedly journaled new information
that they were learning. Comparing this experience to the child I met at Little Lights who has not been
able to get this experience, is a little heartbreaking. From this, my views on power and the reality of
4. Becoming A Leader and Learning Power 4
poverty has been challenged, as every situation I am in, I find myself drawing comparisons and
contrasts between the power that enabled me to enjoy this experience and denied others. These will be
the questions that I will investigate through the differences between my experiences with greater
power at my internship and lesser power in my volunteer activities.
Just in my short time here in Washington, DC, I have had many experiences that have taught
me many lessons, challenged and confirmed my views and opinions on important issues, especially
considering the presence and lack of power. I have learned all these new things, but I have to go
further than just understanding. I have to apply this in my daily life now, especially as a leader. There
are many places and people in DC to experience and meet, but I have to be willing and responsible to
find these places, reach out to them and genuinely encounter to make a truly fulfilling time here this
semester, not only for me, but for the people here. I am not here only just to take from to DC, I want
to add to it and listen and thoroughly engage with the stories I hear. I also have to be open to sharing
myself with DC, and not closing myself off and keeping my questions and struggles in. All these will
help shape me into a better leader, who understands power and is able to effectively improve and
change myself, others and the places I go for the better.
One DCbased experience outside of my comfort zone that I want to pursue this semester is to
a find and faithfully a church where I can spiritually connect to. This process is outside my comfort
zone because in Nigeria, I have a church that I have been attending for all my life, and it has been
difficult for me to find a place like that here in America. Sometimes, I have even resorted to streaming
services and programmes, but these are not enough to fill the gaps for the need for spiritual
community and guidance. In my sophomore year, I gave up trying to find a place that replicated my
church experience back home and I stopped going to church altogether. I still attended chapels and
bible discussions, but this has definitely had an impact in my life, contributing greatly to the struggles
I face with loneliness. I need to find a community of people and a safe space where I can be honest
with myself, learn and grow spiritually with a group that understands me, has my best interests at
heart, and is willing to take the time to listen to me and my stories.
This process has began for me, as I actively push myself to ask my neighbours what churches
they go to and the communities that they are a part of. In my talks with the Program Director at Little
Lights, Sara James, she mentioned the National Community Church here in DC, and her experience
with it. She told me that through the weekly small group meetings and discussions, she found roots,
and people she could confide in and grow together with. She says that the relationships that she has
formed there have become her foundation and cause of her stability here in DC, because it is a transit
city where many are arriving and leaving at the same time. It is her connection with a church that gave
her solidity, strength and security to be able to face her problems and improve on her leadership.
Hearing Sara speak of such a place, showed me what I have been missing out on. I also crave a place
and people like that, who can be a strong community for me, and where I can be a responsible listener
that adds to the conversation and storytelling.
Another experience that I want to challenge myself to encounter, that is outside my comfort
zone is volunteering. I used to have negative opinions on volunteer work, seeing it as selfish, mostly
done to add to resumes and boxes of achievement, or a pursuit of self gratification that people did, in
order to make themselves feel better about their situations. “My wifi is slow and it annoys me, but
knowing that this child I helped does not even have a bed to sleep in, makes me stop complaining.”
After reading about leadership and power and how I am supposed to be adding to others lives, and not
just lazily condemning those who do not it right or correctly, I now have a new perspective and
mission. I want to connect myself to a non profit that benefits my powerless neighbors here in DC,
and spend meaningful time and effort to achieving the goals and simply listening to the stories of the
people who are not often heard. I want to form strong relationships and communities with these
people, as a leader who is committed in seeing everyone grow together, with my foundation and faith
in God.
One month in Washington, DC, and I have already learned so much, and I know that I will
continue to learn and experience. The ideas that I will now have at the forefront of my mind in my
5. Becoming A Leader and Learning Power 5
activities, will be leadership, power and my response to these as a Christian. It will be a gradual
process, but I have to constantly remind myself to be open, learn and apply all that I learn. In the end,
I am here in Washington to learn new stories of myself and my new neighbours and I am going to
keep my eyes and ears open to listen.
Annotated Bibliography
Coles, R. (1989). The Call of Stories: Teaching and the moral imagination. Boston, MA:
Houghton Mifflin. Stories and Theories: 130.
Robert Coles, in his opening chapter of his book; Stories and Theories, he starts to tell the
story of his learning experience as a resident at the psychiatric ward of the Massachusetts General
Hospital in July 1956. One of the first patients that was handed to him to treat was a complex woman
who had trouble sitting still and was always moving. Starting out, Coles was frightened of the woman,
and of his incompetency at properly treating the lady when doing protocol with his supervisors. Out of
his two professors, Carl Binger and Alfred O. Ludwig, Dr. Ludwig introduced him to the concept of
learning people’s stories and the major importance of storytelling and how it was always taking place.
Coles realized that he had been focusing only on abstractions and theories, and ignored the simple but
crucial aspect of stories. After learning this, Coles attempted to overcome his fears and ask for his
patient’s life stories. This invitation relaxed his patient, as she became more comfortable around him
and opened up, talking about subjects he may never have known if not for listening to her story. Coles
experiences storytelling with several people, including him, his patients and his supervisors and all
these stories accumulate to help him to “listen carefully, record faithfully and comprehending” his
patients instead of simply “treating” them.
Reading this chapter was an eyeopener for me, especially in the position that I am currently
in just like Coles, I am starting new at a position in a place that I am not familiar with. We have both
studied a lot, and learned all the various abstractions and theories that relate with our careers and are
eager but apprehensive about starting out. It was helpful to read about his experiences at the hospital,
in relation with his patients and supervisors as I related to these as the projects and the supervisors that
I had at work. I had the opportunity to come in early to work at my internship in DC so I experienced
most of what Coles did at the first week at my internship. Just like Coles, I have several supervisors
that I am under, but they all have their own quirks and personalities that challenge me to adapt to. In
relation to the complex patients that he had and was having difficulty with, I can relate that to my own
experience as I was chosen to represent my organization at a convention in Boston. It was an event of
over 10,000 people and I was very frightened at the prospect of meeting all these people and
achieving the goal of “treating” or in my case, “marketing” to customers. At first, I was stiff and
overwhelmed and it too the gradual teaching of my supervisor that helped me to slowly open up and
become more comfortable. Reading this chapter in retrospect of what happened to me, it is extremely
helpful to know that I was not alone or incompetent for going through all these emotions. I realize
now that I became less scared of the people around me after I stopped focusing so much on
successfully marketing, but instead focused on their stories and genuinely being interested and
attentive.
Coles, R. (1989). The Call of Stories: Teaching and the moral imagination. Boston, MA:
Houghton Mifflin. Finding A Direction: 6791
In this third chapter, Coles talks about his experience as a counselor with a student who was
questioning life and having troubles with finding a direction. The student is heavily influenced by
Invisible Man, a mystery book about a man who could blend in so easily, he was invisible and he
would go about solving crimes. The student greatly related with the character in the book, much to the
discomfort and puzzlement of Coles. The chapter then goes on to narrate the back and forth the
student goes through in his questioning; he leaves the comfort of his home environment to sleep in the
6. Becoming A Leader and Learning Power 6
streets to personally experience the reality of many living in poverty. He questioned and wondered
what he was doing “was he showing off, playing the fool, turning the misery of others into an excuse
for his own spell of selfindulgence?” (Coles 73). He only lasted for fortyeight hours before
surrendering and he had to leave because he could feel himself slowly losing his mind. Later on, he
challenges Coles and the education system by asking questions about how majorly focused the
structure was on theoretical principles, and not paying attention to the application of these principles
or the important questions of “how” and “why” saying, “why don’t all of us the teachers and the
studentstry to take these books to heart, not just analyze them and then go on to the next book? We
may be smarter, but are we better?” (Coles 80). Coles understood what the student was talking about
but he did not have the courage to be honest about the reality of things, which disappointed his
student. In the last section, Coles talks about The Artificial Nigger, a book by Flannery O’Connor that
tells the story about Mr Head and his grandson Nelson, teaching important lessons of humility and the
transition from initial pride to confusion, isolation, despair and then to a moment of grace, which
bring redemptive reconciliation.
I thoroughly enjoyed reading this chapter of the book as it utilized several stories that
illustrated and showed the different concepts it was talking about. As a student who is struggling with
the questions of what to do and where to go, it was very revelatory to read about a college student
having trouble with finding a direction. The student finds a book, The Invisible Man, that he finds
himself connecting to, and using as a perspective of the world. It is very helpful to read the chapters as
I find myself drawing more and more similarities and understanding of the struggles and questions
that Coles presents. I am currently an international student from Nigeria studying abroad in America
and interning in DC. My situation causes most people to assume that I possess a solid understanding
of what I want to do, since I have made the effort to travel across the world to gain an education. The
truth is that everyday is a new experience for me and I am constantly confused on what to do next, or
if I am going in the right direction.. Growing up, I read a book by a Nigerian author called Purple
Hibiscus and I can see the influences that the book has had on me as I seek direction and my place in
life. It goes to show how genuine and thorough reading can greatly affect one’s perspective and ideas
on life and society. This situation makes me glad that I am in the ASP program and reading all these
books and articles about power, stories and realities of life that challenge me, especially in this
sensitive stage I am in, as a junior who will soon be graduating and is questioning it all. Reading
about the student in Coles who tries to live a homeless life and wonders if he is only mocking the
lifestyle, only to return to the comfort of his bed. It makes me question myself as I volunteer at Little
Lights. Am I only going there to make myself feel like a better human being and because it is
required, just to leave the poverty of Potomac and return to the comfort of my bed at ASP? What am I
truly doing and learning? I hope to gradually learn this, it is a process that I know will be lifelong.
Coles, R. (1989). The Call of Stories: Teaching and the moral imagination. Boston, MA:
Houghton Mifflin. Vocational Choices And Hazards: 102129
In this third chapter, Coles starts with his experience as a medical student again, he and others
in his group, wanted to learn more than just cramming pathology or pharmacology. They decide to
invite William Carlos Williams, MD. to read some of his poems and hopefully some of the stories he
wrote about his medical practice. Initially hesitant to the idea, Dr. Williams scared about the people
who focus so much on theory to take a sudden interest in story, thinking that “Doctors have their job
to do, and I haven't noticed them taking out time to read poems.” (Coles 103). Several years later,
when he finally agrees to meet, he shares his insights on life, saying that an important part of one’s
life will be spent on “listening to stories” and as a result, “they will want to hear your story of what
their story means.” (Coles 104) Through storytelling, Dr. Williams tells Coles of how he told his
patients stories of his own life and experience, in an effort to get them change their habits, and tell
their own stories. He talks about the arrogance one can face in a position of greater power, especially
as a doctor, who can be mean and rude to his patients as a “moral monster” and not feel guilty because
after all, he is saving their lives. He comments that the humanities, like poetry and books, are not the
7. Becoming A Leader and Learning Power 7
ones to “save” medical students and improve their morality. He then goes on to recommend the
solution of talking with each other and being open about our state of being, and having heart to heart
stories that we tell each other and listen to. “It is your response to the ethical questions that make you
what you are” (Coles 118) he says, urging Coles not to allow natural egotism from the power of his
work obstruct a larger view. It concludes with excerpts of stories narrating his experiences with
students Coles taught, saying that the main point of stories is not to solve or resolve a problem, but to
widen our struggles and reality, with new references of emotions and learn.
As a student with an interest in creative writing, I have taken many classes on the subject and
often found myself turning to poetry and novels to explain and broaden the world for me. The books
have been important to me, but there is only so much that they have done. I have read extensively
about friendship, travel and outer world experiences, but I still struggle and battle with loneliness. The
books I read transform my mind and teach me about subjects, but they cannot be a friend. I remember
reading the poem, The Fence by African writer, Henry Peters and finding myself relating with the
expressions of loneliness and instability but there was only so much that the poem could do for me, as
compared to me sharing my struggles with the people around me and letting myself open up. It was
challenging to read about the pride and arrogance that comes from holding a position of power, that
can lead one to looking down on others and not deeming it a necessity to be humane or to listen to
other people's stories. It made me wonder if I had been doing the same thing as I related to my
younger cousins. I tutored them for their homework but whenever they were noisy or made a fuss, I
was quick to hush them up without listening to them. In my mind, I thought that I was helping them
anyway and that they should be grateful to me for using my time and effort to help them. I see now
that I should have been listening to their stories, as everyone has one, no matter how young or
inexperienced.
Crouch, A. (2013). Playing God: Redeeming the Gift of Power: The Discovery of Power: 136
The beginning chapter of this book starts with an anecdote that illustrates the significance of
the presence and the lack of power. He starts by defining power as a fundamental feature of life as a
means of making something of the world and then he adds, “Power is simply (and not so simply) the
ability to participate in that stuffmaking, sensemaking process that is the most distinctive thing that
human beings do.” (Crouch 17) He then goes on define powerlessness, explaining it as being cut off
from these two kinds of making, and being unable to bring about a tangible change in the world. True
power, according to Crouch, is a multiplier, adding capacity and wealth. He talks about the major
power distortion and distinction between people and how absolute power is hoarded, with one side
continuously gaining at the expense of another. He gives an illustration of a man, Jayakumar
Christian, who hold a position of power as a director of World Vision in India. One sees power with
him, as he is the leader of several employees in a global organization, yet one can also view
powerlessness, and the reality of the “twentyone million slaves in the world today.” (Crouch 19) He
talks about power at its best when used with love and also power at its worst denouncing the
humanity of those who suffer under it. Crouch ends by talking about original power from God, as
revealed in the beginning from Genesis, all the way to the end in Revelation. He says power moves
from “make it so” to “let there be,” and finally, “let us make” in the creation story. He makes his
major point, that power is for flourishing creating and making room for everything to grow together.
Prior to reading about power in this book, I have never really considered it in that context and
looked at power as a positive thing. It was true that anytime someone mentioned power, I had viewed
it with a negative connotation, especially in the realm of political power and all the combat involved.
Seeing Crouch define power as stuff and sense making, was surprising, as it handed me a position that
I had been wary of. Realizing that in my own situation, I possess power over others in my own way,
was strange and honestly challenging. I have always steered away from having to take charge and
hold power in situations because I was wary, and did not want to offend others or be like the ones who
held power and offended me. Coming from that, I struggled to read that I indeed possess power of my
own, and that can be a good thing, if I use it right. The story of Jayakumar Christian, and how he uses
8. Becoming A Leader and Learning Power 8
his power on a daily basis to make people's lives better and add to their own power and make it
flourish, made the concept of power a little easier to understand. My only problem with it is that the
positive use of power seemed extremely sugar coated, because I know the reality of most people
holding positions of influence and not using it to “flourish,” even as Christians. The concept of doing
good and helping others even though placed with so much control, is not as easy and simple as
Crouch makes it seem. There are always temptations, and from what we see from the world around us,
many succumb to the bad use of power. Learning that I have power was very unsettling to me and
made me think to see if I have abused the power that I did not even know I had.
Crouch, A. (2013). Playing God: Redeeming the Gift of Power: Power is a Gift: 3753
In this second chapter, Crouch talks about understanding the proper use and abuse of power.
He uses a story of him learning to play the cello to illustrate power and the amount of control and
effort exercised into putting ten thousand hours into mastering an instrument. The constant back and
forth between him and his cello teacher shows the example of flourishing he is learning to be able to
play and be in unity with his family and create with his children, to explore God's creation and to
grow through humility and patience. He says, “In sum, I am studying the cello to acquire true
power.” (Crouch 40) He progresses to talk about the multiplication of power, saying that those who
teach others, even though the students are learning and growing, this does not take away from the
knowledge of the teacherpower is positivesum. He talks about uncorrupted power, when used with
love, overrides the lean towards absolute power, by using the example of parents with their children.
“The power to love, and in loving, to create together, is the true power that hums at the heart of the
world,” (Crouch 52) he concludes.
Even though I understand the concept and illustrations that Crouch uses to describe his views
on power, I cannot help but feel that it is idealistic. He tells a beautiful story of how something that
seems so mundane, like learning to play the cello can show power flourishing in his life. The portrayal
of a scenario where everyone involved is happy and growing, just from one person learning to play an
instrument feels a little contrived and unrealistic. Recalling back to the story from the first chapter,
about Jayakumar Christian, the World Vision director who was using his power for good, and freeing
slaves and bettering the community, the situation seems a little romantic. The reality is that no matter
what one does, not everyone can be happy. In that context, the slave owners and people who create
and maintain systems that encourage the reality of slaves, are on the losing side of a power struggle.
Crouch defines “true power” as one that “flourishes” and adds to everyone involved, but the truth is
that this cannot completely happen. I still believe that someone has to lose, in order for there to be a
winner. In a perfect world, everyone will blossom and work together for everyone to grow alongside
each other, but in the society we live in right now, this is not possible. I do not believe that that makes
this a bad situation, but a rather realistic one. There is nothing wrong with the bad parties losing
power, as this gives more to the good.
Crouch, A. (2013). Playing God: Redeeming the Gift of Power: Idolatry: 5467
Chapter three talks about idolatry and injustice as a distorted and damaging power. He defines
idolatry as the “human capacity for creative power to run amok.” (Crouch 55) Here, the capacity for
making something of the world is misdirected and misused. He says that in modern societies, one can
see the example of idolatry in addictions the investment of transcendent expectations on “created
stuff” that cannot be fulfilled. He gives an example of Steve Jobs as an image bearer, who had an idol
of food that may have cost him his life. Crouch mentions the two “simple and extravagant” promises
of idols “you shall not surely die” and “you shall be like God” (Crouch 64) that cannot be fulfilled.
He says that idolatry is a result of the hybrid of power and powerlessness the image bearers of power,
through their experiences of a sense of powerlessness, go seeking more power and place greedy
expectations on idols that will eventually fail.
This chapter showed me how power can be abused, and the results of it. I understand
addictions, everyone, in one way or another, battles negative behaviors that become bad habits that
9. Becoming A Leader and Learning Power 9
threaten to take control of our lives. I found this aspect of the book to be true, because I personally
battle with my idol of playing games. When I play games, either on my computer or on my phone, I
find myself unable to peel myself away and focus on other things. This often leads to me shutting
myself off from others, and retreating into my own shell. Whenever playing, I experience the rush and
the thrill of being in charge and controlling others and the forces involved in the game. It is extremely
satisfying and selfgratifying for me to continuously play a level and eventually win. It makes me feel
like a better person, as I can see myself improving. This often becomes an act of escape for me, as
most addictions are, when I have troubles and not doing so well in other aspects of my life. The idol
makes me feel better in the moment I am involved with it, but when I go back to the life’s reality, I am
still struggling, and my expectations for games to give me happiness are gone. In the end, all idols
truly fail and the power I get from it is short lived, disappearing almost as quickly as it comes.
Crouch, A. (2013). Playing God: Redeeming the Gift of Power: Injustice: 6884
Injustice is the second component of distorted and damaging power, as mentioned in chapter
three. Crouch opens this chapter by referencing Jayakumar Christian again, to talk about bonded labor
in relation to power and poverty. “The poor are poor, Jayakumar said to me, because someone else is
trying to play God in their lives.” (Crouch 68) The moneylenders play God and take control of the
lives of the people working under them, taking away their independence, and making them slaves.
These slaves are abused, threatened, exploited and treated in ways that take away their human dignity
and ability to make sense and meaning of the world. On the other hand, the money lender acquires
more power, placing them above the law and their slaves. Another illustration is given of a
“godplayer,” not just as a despotic moneylender, but also as a person helping the poor the god
playing of the wellintentioned. Crouch defines benevolent god playing as when one “uses the needs
of the poor to make our own move from good to great to revel in the superior power of our
technology and the moral excellence of our willingness to help.” (Crouch 73) This type of god
playing may treat the obvious forms of injustice, but it still leaves the underlying disease untreated.
He uses the example of short term missions trips to explain this point, saying that most are all the
same, and fail at truly improving the societies overtime, like what should happen.
As an African who has experienced christian missionaries coming into African countries for
their short term missions, I definitely have strong feelings towards the subject. It was helpful to read
about Crouch's opinion on the reality of these missions. Even though they are wellintentioned and
come from a good place, most experiences of these do not really leave a mark in the countries. From
what I have read and seen, along with the people I have encountered, it appears to me that those who
go into these trips come from a perspective of greater power, often looking down on the places they
are going to, directly and indirectly. Seeing the seemingly obligatory Facebook profile picture of a
volunteer with an African child that is mostly naked, with a caption of how the child “opened”
brought them so much joy and “opened” their eyes feels very pretentious. I tend to think about the
money spent on air travel halfway across the world could be put to a better use, as most of these trips
only seem to benefit the volunteer. The person is there only for a short while, and is majorly
inexperienced with the culture and the people, which makes it hard to effect change. The people
involved start to become dependent on the volunteers to eagerly solve their problems for them. These
missions do not give the people in need power that flourished enough for them to stand on their own,
and gradually stop needing help from the volunteers. Instead, it is the volunteers with all the power,
who come in, and do what they think is right and should be done, and leave.
Crouch, A. (2013). Playing God: Redeeming the Gift of Power: The Gift of Institutions &
Principalities, Powers and Broken Institutions: 169206
Chapters nine and ten focus on the topics of institutions and how significant they are in the
conversation about power. He starts by mentioning the negative connotations and push back on
institutions that people from the generation X. Crough argues here that institutions are the sole method
of allowing the gift of power to be fully expressed and flourishing. He says that “institutions create
10. Becoming A Leader and Learning Power 10
and distribute power the ability to make sense of the world.” (Crouch 170) The flourishing of power
cannot occur in the absence of institution that surround it. He mentions the four essential elements of
institutions; artifacts, arena, rules and roles. When these elements come together is when one can get a
truly viable institution, and at each step,power is created and “redistributed” for generations. Crouch
argues that the unequal distribution of power by institutions is essential to flourishing, rather than
obstructing it. In the next chapter, he says that the lifespan of institutions is three generations, and that
after that they fail. The introduces the concept of zombie institutions that do not contribute anything to
the flourishing, but instead absorb power from the important places, stimulating prosperity and power.
He closes by saying that we are to exercise true power in these failing institutions and to resurrect
them.
As a person who is part of the generation of people who reject and kick back against
institutions, reading Crouch’s definition and explanations of institutions felt like a scolding. He once
again takes an idea with negative connotations, and flips it over, for one to see it from another
perspective. His example of the soccer game that is dependent on the different elements of institutions
to function, I see that all these factors come together to make sense making possible or power
possible. I despise institutions because I have been mostly exposed to the negative aspects that portray
it as a rigid structure and tight system, working to place some people above others, and disadvantage
others. He says that this process is necessary to the flourishing of power, like a necessary evil for a
greater good. This side of Crouch appears a bit realistic, but it seems contradictory to his bold initial
statements of power, and how it is supposed to be a positivesum where everybody wins. He goes on
to talk about the ultimate goal of resurrecting these failing institutions, but my question is that how do
I resurrect something I do not even trust? As a black person living in America, when I look at the
history of institutions and how they work together to hinder black people from progress, and
conversely benefit white people. Now living in DC, I see the major gap caused by institutions, from
the little girl I tutor at Little Lights, to the little boy I see touring the National Botanical Garden. How
am I supposed to put time and effort into something that does not even regard me or my people?
Garber, S. (1991). But We Don't Blink. Soul Food. Retrieved from http://bit.ly/1UuA1LL
This article starts out saying that many students no longer understand contradictions. He
blames it on the media like television, that constantly overload people with information, one after
another, without creating opportunities to spend significant amounts of time to talk about and
understand one subject or topic. He calls it the intellectual and emotional discontinuity inherent in
television culture. It goes on to say that “Good philosophers understand the metaphysics,
epistemology and ethics that are woven together in an internal logic that ultimately affects how one
lives.” (Garber 1991) He writes, that as christians, our moral vision and understanding is shaped by
God’s revelation and truth in Scriptures. He continues to say that to have knowledge of something,
means to have responsibility of and to care for. This call to care means that we have to go against the
majority response to the media and television that just offers short snapshots into stories. We have to
take the time to learn more and truly care about these happenings and respond appropriately. I
remember watching a CNN one night with my family; the news would mention a crime for 30
seconds, then move on to the next accident for another half minute, then talk about pro golf. My
mother who was watching started to complain about how uncomfortable she felt about how incidents
like that were just brushed off for the latest happening or gossip. I was not in a position to judge this
occurrence, as I had been playing games on my phone and using Twitter while watching it all. My
attention was all over the place, and I did not make the time or effort to truly focus on one thing at a
time. That was why I did not see anything wrong with the fast paced news. I was so busy doing so
many other activities, that the little attention I had for the television, I just wanted the most important
information told in the simplest and quickest way. This would enable me to go right back to the other
things I was occupied with. This lesson is one that I am learning and struggling with, especially in the
society we live in now, where one gets bombarded by so much information and activities, that there is
no time to focus on one. As a christian, I should make an effort to wholeheartedly listen to people’s
11. Becoming A Leader and Learning Power 11
stories without any distractions, so that will be able to fully commit myself to the goal of allowing
power to flourish, and for everyone to grow.
Garber, S. (2007). Making Peace With Proximate Justice. Comment Magazine: Finding Our Way
To Great Work, 5256. Retrieved from http://bit.ly/1nCaypy
Here, Garber starts with a story of a man working with National Security, who was seeking
help with combating the complexity between his position at work, and reality as a Christian. It
highlights the importance of community that listen to us; thinking, praying and working for the vision
and coming of the kingdom. Talking about the struggle with work expectations and one’s values a
Christian, “how do the people of God remain faithful to the vision of the kingdom, when evil and
injustice seem to rule, when there is more heartache than happiness in being citizens set in time and
space, in finite fallen cities and state?” (Garber 2007) His answer to these questions is, proximate
justice, as a method of finding our way in the constant tussle by realizing that something is better than
nothing. The hope for proximate justice allows us to make peace with mercy and justice, while
knowing that it is in heaven that all our true longings and questions will be answered. He concludes
by saying that hope and vision is the antidote to the prevailing all or nothing and do or die syndrome
that afflicts us in every aspect of our lives.
The career path that I am currently working towards is public relations, and it is a field with a
lot of daily ‘evil.’ Many people view public relations professionals very negatively, as influenced
from media and daily realities and stories they read about it. Studying in the Christian institution,
Messiah College, I have often come across people who ask me why and how I am in public relations,
as their experience with it have been unfavourable. Going into my profession of publicity and
communication, I am hoping to do the best possible work, while maintaining my faith as a Christian
because I know just how important the field of image management is. Today, this field is heavily
saturated with secular professionals who may not have issues with twisting a truth or over
exaggerating a fact. I have created a professional document called my Code of Ethics, with which I
have gone over several times with my public relations professors and mentors to hold me accountable
and responsible to my actions.I have written down values I will follow and what behaviors I will not
exhibit or condone. This process is the easy part, and truly following this is the hardest part because in
the field, there are many temptations, and compromising on my values will be the easy way out for
me. I have to slowly get rid of the do or die mentality that permeates the culture I live in, and aspire to
live differently from all that, and keep my hope that things will work out.
Brueggemann, W., & Brueggemann, W. (2001). Peace: A Vision of Shalom: Living Towards A
Vision. St. Louis, MO: Chalice Press.
In this first chapter, Brueggemann starts off with the central vision of of world history in the
Bible focusing on all of creation being one and living in harmony together. The church has a parallel
vision of all people drawn under the lordship and fellowship of Jesus, with all persons being children
of the same family. He goes on to define this totality as shalom, “the substance of biblical vision of
one community embracing all creation.” (Brueggemann 2001) It is the wholeness of wellbeing
within an inclusive and embracing community. He then identifies the differences between peace and
shalom, saying that peace is only restricted to the absence of noise and opposition. Shalom, on the
other hand, refers to the harmony between all things where creation is reconciled with each other. He
then goes on to talk about it being the burden of people who are welloff and powerful to tackle
shalom, and its influence on complete wellbeing. He calls us children of the eight day, embracing the
embodiment of shalom, and sharing a common heritage and future that we are working towards.
I have often heard the word shalom and peace used in the same context, but I did not know
that the meaning of shalom was a lot deeper than I thought. I do think of peace as the absence of war
and conflict, but that is something that I know will never truly happen until we move on to heaven. He
12. Becoming A Leader and Learning Power 12
describes shalom as the vision we should be working towards as christians, but then I cannot help but
pause and question if it is not being too idealistic. The concept of one community embracing all
creation is beautiful and inspiring, but it is something that I know will not occur on this earth. There
will always be people working against the “good” or community of people seeking shalom. Back
home in Nigeria, my close friend and I questioned why people work so hard to study and be
successful in their careers and lives. We all know that it can never be perfect or achieve the highest
peak of joy and shalom, yet we still battle it out everyday. For me, I see it as a challenge as a
christian one where the success is based on the daily processes and activities and not the end result.
My life and career will work towards shalom, with my purpose on earth, and then I will go onto the
Lord to achieve my final shalom and rest wholly in him.
Brueggemann, W., & Brueggemann, W. (2001). Peace: A Vision of Shalom: Shalom for “Haves” and
“HaveNots.” St. Louis, MO: Chalice Press.
Brueggemann begins chapter two with the two contexts within which shalom is articulated
“haves” and “havenots.” The Shalom of the HaveNots refers to the Moses Joshua Samuel
prophetic tradition of working towards the question of survival and endurance. It follows the process
of cry out hear deliver in their forms and expressions of faith, showing their perceived reality. In a
theology of salvation, people visualized God as a strong, masculine and transforming intruder that
comes to intervene and save. Considering the Shalom of the Haves, coming from the Noah Abraham
David tradition, it was concerned with the questions of proper management and joyous celebration.
The perceived reality here is not worried about survival and they are well aware that they are better
off than most. They know that these blessings given to them must be carefully and wisely taken care
of, in order to maintain it for generations to come. These people possess different perceptions of life
and theological agenda that they follow. They begin with a song, then seek stability and celebrate the
gifts that they have. In conclusion, we see shalom as a gift from God in response to our trust and
faithfulness.
Reading about the different contexts of shalom reminded me about concepts on power and
powerlessness as raised up by Crouch in his book, Playing God. The two concepts show people born
and raised into very different situations that affect their thinking, ideology and goals. They both seek
shalom, but their understanding of it and the reality is different for each person. I judge this to be very
true as I have experienced the church atmosphere in my country and America. Back home in Nigeria,
many people are from the havenots and you can see that their main goals and prayers ask for
provision and deliverance. These are people who experience powerlessness everyday in their lives,
and shalom looks like having a warm bed to sleep in with family, with enough food and clean
drinking water to go around for everyone. Here in America, the economy is better, and when you
listen, the prayers ask for companionship and stability, and shalom looks like a quiet but fulfilling day
in the summer spent with loved ones in the sun. Either way, shalom that we all are seeking for from
our creator.
Brueggemann, W., & Brueggemann, W. (2001). Peace: A Vision of Shalom: Shalom as Freedom and
Unity. St. Louis, MO: Chalice Press.
This chapter talks about slavery and freedom, explaining shalom as the announcement that
God has a vision of how the world shall be and not yet. As Christians, we are expected to go where
we are not, and become who we are not, in seeking shalom. He talks about freedom as the experience
of how Jesus frees, and God intends freedom for all of us we were once slaves, but now we are free.
The opposite of freedom is coercion and force, meaning that we are driven, controlled and
13. Becoming A Leader and Learning Power 13
manipulated people. Freedom cannot be separated from responsibilities, and this freedom is not from
burden or hardships, but rather from the ability to choose the good that brings us new life in Christ. In
talking about unity, he says that Jesus Christ is the one who unites, and that God wills unity for the
earth and for his people. God is against estrangement, fragmentation and alienation of his people. He
says that we live in a world of componentality, where people’s words, roles, ideas and everything else
is seen as replaceable parts that can be exchanged at
any time, this is problematic because componentality tends to breed fragmentation. The good news is
that the promise of freedom and unity push back against the problems of coercion and fragmentation.
Working for shalom is a special responsibility for the haves, and our story tells us what to do.
Learning about freedom and unity in the context of shalom, I make comparisons to the haves
and havenots, shows what each group is seeking. The havenots are looking forward to the freedom
to the slave masters or institutions that hold them hostage. On the other hand, for the haves
, they are seeking unity and companionship between people so they can grow and progress together,
and not be seen as replaceable or insignificant. These struggles are very true and real, as I remember
being highly passionate about freedom back home in my country, as we have so many systems that
restrict a woman growing up in Africa. Coming to America, I have witnessed my struggles progress
into something different. Now, I worry about feeling lonely and insignificant. I have the freedom that
I was seeking back in Nigeria, but now I am missing the unity that I enjoyed in my country being with
people who understood me and my struggles. I had a community of people with whom I could relate
with and grow together with, but we lacked freedom and were constricted to solid boundaries of
behavior and expectations by our society.
Hunter, J. D. (2010). To change the world: The irony, tragedy, and possibility of Christianity in
the late modern world: Christian Faith and the Task of WorldChanging. New York: Oxford
University Press.
Hunter in section one focuses on culture and culture change, in relation to what culture is, and
how it can be improved and changed to make it better. In the Christian view, humans are by their
divine intent, world makers and capable of making their own meaning of themselves, others, and the
world around them. In his essay, Hunter considers the various ways Christians, in their diversity, think
about the creation mandate and questions. In understanding culture, one has to understand the values,
which are moral preferences. He talks about the different institution sof culture, from religious
systems, material culture, to political and economical organization. Ideas do matter, but mainstream
culture tends to forget that some ideas matter more than others. It is the question of what ideas are
more truthful VS where these ideas live institutionally. He also looks at seven propositions of culture
and how they address the failing, weak view and strategies for change.
In this section, Hunter addresses the institutions of culture and how we as Christians should
understand and interpret culture as. It is the complex ideas that we use to view the world and these
issues get at the core and peripheral ideas. Under the core, you have discussions on quality VS
quantity, and how some argue that quality is greater than the latter. Also mentioned is the
concentration of resources regarding how people get access or opportunities, and also how they
acquire control and power. As an African, my culture looks a little different from my American
friends, and the way I understand ideas and issues of change differs. The way I understand and
respond to institutions of culture that deal with the concepts of change, may lean to a more positive
outlook and connotations on one side, and look more negative on another. For example, I regard the
culture institution of kinship and family highly important, and place more emphasis on it, as I receive
many of my ideas and understanding from it. On the other hand, I do not view the institution of
14. Becoming A Leader and Learning Power 14
political organization highly, as from my history, I have come across very negative experiences with
this institution many times, so I distrust it and do not take my ideas from there.
Hunter, J. D. (2010). To change the world: The irony, tragedy, and possibility of Christianity in
the late modern world: Rethinking Power. New York: Oxford University Press.
In the second section of the reading, Hunter progresses to speak about the rethinking of power
and the burden and responsibility of leadership in practice. We live in a late modern society that
struggles with two important problems of difference and dissolution. Difference talks about one’s
political community plays host and offers a free for all perspective. Dissolution on the other hand,
works to deconstruct and reconcile the differences and they cannot agree on the meaning of words
used, it occupies a different culture and worldview. We as Christians work in these late modern
societies, most especially with careers in institutions of great power and influence. So then, how do
we respond to the challenges of difference and dissolution? The answer given is faithful presence;
which is us blessing the people around us by using the resources we are given to help others. This can
be exercised with the concepts of culture and power, with culture focusing on the celebration and
preservation of what is good, and the repentance for sins and healing that comes with it. Under power,
it looks like control and influence exercised sacrificially in gratitude for what is yet to come.
It was a bit confusing to read Hunter, because he seemed to go off on many tangents and it
was hard for me to understand some of the concepts he talks about. The other authors use many
illustration and stories to show their main point, but it seems that Hunter just circles around before he
finally lands and it was challenging to read. When he does arrive, I understand that he is referring to
culture change in relation to the expectations one has on how we can own and control our
environment. With climate, he talks about how people with relate with power, from a greater and a
lesser perspective and viewpoint. Under character, he is referring to what we choose to be responsible
for as Christians. These are subjects and viewpoints that I have never really considered, so having him
charge these questions at my behavior and belief made me step back and reconsider. He proposes this
constant reflexive process on looking back at where we used to be, where we are, and where we are
going.
