My impetus for blogging about vulnerability and disengagement came from reading Brene’ Brown’s Daring Greatly: How the Courage to Be Vulnerable Transforms the Way We Live, Love, Parent, and Lead. Brown, a Houston-based researcher, catapulted to public awareness as a TED speaker. Daring Greatly advocates having the courage to live vulnerable lives.
I reflect briefly on two personal examples of vulnerability: Place and space vulnerability. Relational vulnerability.
First, a definition . . . Vulnerability is a state of being open, susceptible and exposed to pain or suffering.
Vulnerability is paradoxical, in that risking a state of being vulnerable is a prerequisite to growth and intimacy and even life, as for example chemistry, anatomy, physiology and microbiology are prerequisites for most medical science programs.
Vulnerability assumes many forms and degrees of severity, including these few minor ones of mine from this week: Buying Tampax Pearl “super” and “regular” at Costco for the women in my life. Being shown three close-up photographs of a tuxedo cat’s obstructed anus by a AT&T repair technician after I innocently asked him during a home visit to repair our internet connection what kind of cat he had, and he felt obligated to “show-tell” me more than I cared to know!
Vulnerability occurs by at least one of three means: 1) a voluntary and intentional choice (e.g., me buying a typically feminine product), 2) an imposed duty (e.g., a course requirement to do or visit something unfamiliar, like the Jain temple below), or 3) an unforeseen consequence of one’s words or actions (e.g., being shown the tuxedo cat photos). Courage and risk are not only common to all three, but prerequisites to vulnerability’s rewards.
A light, comical example: At some point in my marriage I took a risk and chose to buy my wife an outfit of clothes. It was a vulnerable, risky and spur of the moment act because it’s a typically feminine versus manly thing to do, plus, she might have taken exception to or misinterpreted my act and/or what I bought her. Yet, having acted despite the risk, I was and continue to be rewarded by her: liking most everything I buy; I get all the compliments indirectly from her friends, plus, it’s fun to hear the standard I’ve now created for their husbands and boyfriends once they hear I bought all my wife’s outfits; and, finally, I get to “dress her hot.” Hah!
My wife wearing & receiving “my clothing line.”
My first significant personal experience with vulnerability occurred during postgraduate studies in world religions. I entered the program from a conservative upbringing, similar it seems to Charles Kimball, author of When Religion Becomes Evil, who described his early formative “context of meaning” as Southern Baptist, but who today – like me – has journeyed far from that without being merely reactionary.
My belief structure and self-identity leading up to graduate studies was evangelical, in so far as that communicates a consciousness and spirituality overly concerned with not only “how to get into,” but also “who’s in and who’s out” of heaven/eternity. Ultimately, I believe, it’s a frail and insecure faith. It’s a faith orientation rabbi David Hartman aptly observed about, “The longing to be eternally redeemed can become so profound that you doubt whether your way will take you there if you see another person enjoying his or her different way.”
It’s a faith still reflective of, if not mired in its Puritan roots, especially its perception of God: loving, yes, but also capricious and punitive. To illustrate using a common African image – It views eternal security from the fearful perspective of an infant having of necessity to cling to its mother’s neck lest it fall off, rather than seeing the mother’s anxious love as all-embracing and anxious to ensure, herself, that her child doesn’t fall and injure itself.
My wife with our youngest.
My studies program required that I engage first-hand with cultural and religious difference. So, for example, instead of learning about Jains from a disengaged and purely theoretical vantage point (books and lecture), I engaged in a year-long participation and engaged study of a Jain community in Richardson, Texas, with no conscious intention other than to experience and understand a people and faith different from my own. Phenomenology is the term that describes this approach to study. In the so-called Bible Belt of the southern United States, learning about the religious and cultural “different other” more often than not, it seems, focuses on identifying and emphasizing cultural and religious differences so as to more effectively proselytize.
Recalling that first Sunday in 2000, twelve years later, stirs up vulnerable feelings of discomfiture. What would “their” place of worship look like? Am I appropriately dressed? Has everyone removed their shoes outside the front door, or only some people? Should I? Will my shoes be here when I leave? What kind of reception awaits me as a guest, a white face among likely all brown? How should I greet them? Do I greet the men differently than the women? What will “their” order of worship be? Will I be expected to participate in everything? Would I even be allowed to? Will someone be available to explain things?
Similar fears and imagined antagonisms occurred during my trans-Atlantic flight the following year to Geneva, Switzerland, and seminar attendance at the World Council of Churches’ Bossey Ecumenical Institute. My wife and I laugh now, but as a grown man at 33 years of age, I admit I was emotionally distraught when I “called back home” after arrival and check-in at Bossey. Everything was threatening, but especially the religious and cultural “different others,” including I came to find out, people who were either gays, themselves, or who had no theological or moral problem with gayness (understand this was my feeling then, not now).
Bossey Ecumenical Institute
Over the course of three weeks we participants from many parts of the globe and varying faith and no faith backgrounds engaged each other in sustained conversation and shared experiences. We ate, laughed, traveled by bus, cried and shared stories. I still remember the story one Sri Lankan participant shared during morning devotion. He was attempting to illustrate what it was like to live as a person from a non-super power, colonized population, where local “history” is interpreted and communicated from the victor’s perspective. In the story, a student asks his teacher, “Ma’am, if the lion is the king of the jungle, why is it that the hunter always wins?” His wise teacher thought, then replied, “That’s only how it seems on the surface and for the moment, until which time as the lion has his opportunity to tell his side of the story.”
As a Norwegian seminar colleague shared with me as we sat with a glass of wine looking out over Lake Geneva – “Scott, I feel like we’ve done a lot of deconstruction (of our respective faith and cultural traditions, plus years of acquired book learning), yet very little reconstruction.” I think that’s a lot of what a vibrant, maturing vulnerability entails. It requires, as it were, unlearning or giving up for a time mono-cycling, so as to learn how to share in riding tandem.
Vulnerability isn’t only important for overcoming our rootedness to place and space (our proverbial “bubble”), but also in building and nurturing relationships.
The most vulnerable of all relationships
Several months ago I responded to a Harvard Business Review article entitled “We Approach Diversity the Wrong Way” by Liz Ryan, in which she advocated for “MoCo” (more conversations – that is, more vulnerable and candid sharing with each other about stereotypical and prejudicial perceptions and attitudes acquired over the years toward each other; not less) in addressing problems related to diversity. I wrote:
“I appreciate this corrective perspective, especially helping people learn to talk about the ‘sticky human stuff’ by MoCo – more conversation. I recall a conversation a small group of us (whites) had with black colleagues in South Africa years ago – just barely, if yet democratic South Africa. We came together with our culturally acquired stereotypes to discuss a joint work project. The lingering positive effect and lesson for me was the ‘real conversation’ that transacted, which affected positively on work and interpersonal relationships. I recall a black colleague sharing, ‘When we see a white person approaching our house we immediately ask ourselves, ‘What is he coming here to ask us to do?’ This man’s comment immediately hit home to me for the truth it was. I, in turn, candidly replied, When we see a black man coming to our homes, we tend to ask, ‘I wonder what he’s coming to ask for?’ This rare ‘MoCo moment’ was priceless and helped establish trust between people in a new post-racial society by partially clearing the underbrush.”
I resonate with Brown’s observation that while “betrayal” is most often associated with partner/spousal cheating, lying, breaking a confidence, and failure to defend a friend against false accusation, in actuality a more “insidious” and corrosive of trust betrayal is disengagement.
Disengagement is when one or more parties in a relationship stop making effort and fighting for the relationship, stop paying attention, stop investing time, and stop caring. Disengagement is the precursor, the underlying condition prior to cheating, lying, abandoning, et cetera.
Illustrative of disengagement is a funny and effective South African Tedelex advertisement. A husband is slouching on a sofa watching Saturday sports on the “telly” (English for TV). The viewer is led to believe the husband’s crime is neglecting and disengaging completely from wife and marriage. The wife does several walk-bys the TV trying to get his attention, before resorting to one final and desperate measure. On the final walk-by she wears nothing but a bathrobe. She stops mid-center of the TV, turns toward her husband, flashes open her robe, then closes the robe and walks away. Only then does the husband take quick and eager cognizance of his wife and gets up from the sofa, conveying the message that only one thing possesses the potency to lure men away from their sports – sex.
Seldom, of course, is relational disengagement quite so humorous. The neglected child, the struggling single parent, the unemployed, the poor, the immigrant, the soldier, the elderly – to name only a few – feel disengagement acutely. Disengagement from friends, church members, family, neighbors, former colleagues is exacerbated when combined with unwelcome, yet, inevitable attending self-shame: a sense of failure, inadequacy and not measuring up, not being good enough. This is why Brown includes a section in Daring Greatly on “shame resilience.”
Thinking back on a few close friendships lost, as well as many marital separations of friends and family members, I wonder how many of those relationships might still be intact today if either one or both parties had, out of respect for the other and the relationship, resolutely refused to disengage time, attention, effort and caring?
In 2013 my wife and I will celebrate our 28th anniversary. I credit her for demonstrating and teaching me the importance of engagement. She (more than I can be credited with) did this through stubborn insistence that we talk through our “everythings” – and I do mean everything, including feelings and insecurities, and the secrets and insecurities of men and maleness, or women and femaleness. Difficult as it is on some days to see or acknowledge, our marriage and family is worth fighting for relative to “anything else out there on the market”. Brene’ Brown’s importance was in reminding me of the dangers of disengagement and the imperative even for macho men to exercise courage in practicing vulnerability.