Wednesday 7 September 2022

Tackling Interpersonal Ableism in Church

A stick man image of a wheelchair user breaking free from chains with tackling Interpersonal; Ableism in Church as the title

 "The key to human flourishing is within Communities that flourish; at the heart of God in all of us. It is vital that the Church is equipped with the tools to respond effectively and with compassion. 

The Most Revd and Rt Hon Justin Welby, Archbishop of Canterbury

The realisation in my previous post on Ableism and of continued oppression within the timeframe of positive action hit hard.

The Driedgar quote "Disability is the Last Civil Rights movement coming after the liberation [of others]" was written over 30+ years ago and the subsequent movement focused solely on the socio-structural barriers at the expense of interpersonal.

The Disability Discrimination Act, 1995 and Equality Act, 2010 focused on employment and service discrimination and the biggest action for disability happened in 2010 and 2015 (building regulations); changing access for new dwellings and new publicly visited buildings, respectively. However, the movement then stalled.

Interpersonal discrimination such as Systemic, Internalized, Implicit and Explicit Ableism continued.

Terms and Causes:

Systemic Ableism
A system of institutions, policies and societal values that disadvantage people based on assumed values of intelligence, physical and mental abilities.

Internalized Ableism
When those with disabilities are influenced by stereotypes, misconceptions and discrimination subsequently believing they're inferior.

Implicit Ableism

Actions, thoughts or feelings that happen automatically, that are hard to control, suppress or regulate.

Explicit Ableism
Conscious actions, thoughts and feelings prejudiced against disabilities.

From my perspective, the church as an institution and people still do these.

In regards to Systemic Ableism the church buildings access is often based on excuses within "reasonable adjustments" (2010/2015 regulations(something I'll address separately)).

Whilst Systemic practices of preaching, healing, prayer and bodily inclusion is based upon pre-existing church practices without biblical truth or empathy in place.

Being told that you "need" healing for purpose, the way prayer is addressed, uneducated preaching and exclusive church roles will lead to Internalized Ableism.

Questions like "Why haven't I been healed?", "what's wrong with me?", "am I not faithful enough?" Or "what am I doing that's preventing God from healing me?" occur. Being presented as sinful, possessed or having evil spirits sets the person apart becoming inadequate compared to non-disabled members. Finally, non-representation within the service (like preaching, bible reading, hospitality or welcome) creates a feeling of being ostracised in favour of preferred representation.

Implicit ableism is generally caused due to cultural and generational understanding/circumstances. There are cases where individuals retain ablest beliefs, taught as children within communities, replicating poorly educated understanding; we must be aware that subsections of Benevolent ableism and Ambivalent ableism are often direct consequences.

Explicit Ableism is harder as the lines can blur within Implicit/Ambivalent terms.

To some extent, most non-disabled people are complicit in systemic ableism because they're not fighting it. However, there are those who are disabled who become complicit. This includes: 
  • Not speaking up when noticing a building isn't accessible
  • Not addressing incorrect language and
  • Following assumed values and policies of the environment.

So How do we Tackle This?

Tackling topics like Systemic Ableism starts first with empathy and education from Leadership. They need understanding that churches and their policies are often built by and for the well. Questioning, "how does that fit the gospels message of strength in weakness?" And "Why is the church modelling societies structures rather than challenging them with the good news?"

Leadership can then gain a foundation of understanding from those involved (like myself), communities impacted inside or outside services or through broadening understanding through courses (such as The Enabling Church Course - created via the 2016 Enabling Church Conference developed by CFA within Lichfield Diocese or Churches for All - a network of Christian disability-engaged organisations)

From leadership it will ripple out to the rest of the congregation. This can be done through interpersonal conversations, positive and educational Ted talks, inclusive service series or webinars, open church courses and training to help spread inclusivity. Use resources like Through the Roof which helps churches raise awareness on Disability Awareness Sunday (18th September 2022)

Looking outwards there's now a national conference (a partnership between St Martins in the Field and Inclusive church) which is for, rather than about, disabled people who gather together to resource the church and fight socio-structural and interpersonal barriers. Online disability seminar series such as "Shut in, shut out, shut up" began during the pandemic as a place for disabled people and allies to discuss theology, Faith, church and experience. Whilst also looking at what the Church of England has, such as CMDDP (Committee for the Ministry of and among Deaf and Disabled People)

Some may be hesitant but we must remember the heart of the bible and call for accepting and teaching others, despite their background. (Acts 20:28, Romans 14:1-4, Romans 2:11, Romans 15:1-7,
1 Peter 3:8, Hebrews 10:24 and Colossians 3:12-14.and 2 Timothy 4:1-2)

It's vital that practices are discussed, highlighting why they're used and how these affect others whilst presenting the biblical truth.

Key Examples:

Prayer ministry
Allowing more awareness when communicating, the impact and appropriateness of physical actions (like placing of hands) and importantly, the pretence of prayer. Whilst understanding what the bible says about people with disabilities, healing and responses to unanswered prayer in these situations.

Welcome
How you greet others mirrors the heart of the congregation. Awareness and presence of the individual is needed when communicating; instead of communicating to the carer or person with them. Again, the impact and appropriateness of physical actions; especially when mobility aides are used. Having someone available to arrange seating (if applicable) so friends and family groups can stay together. Alternatively, ask if they want to integrate or separate with the congregation. Finally, accessible printable versions of worship (if necessary) to hand so all can worship. (Matthew 10:40-42, Romans 12:13, Romans 14:1-4, Romans 15:7, 1 Peter 4:9 and Ephesians 2:19)

Hospitality
Making sure that access is available for all people. That supplements (sugar, biscuits, stirrers and bin) are accessible on all levels. That the team have awareness of the do's and don'ts when passing hot drinks. That accessible toilets are accessible and not storerooms or obstructed. (Hebrews 13:1-2 and 3 John 1:5-8)

Preaching
Not many churches are blessed with ample supply of ministers so theological understanding may not be at a consistent standard. However, this shouldn't be excused. What and how we preach is vital. We must have credence that what is preached is replicated outwardly. Theological rhetoric that frames a person with a disability’s experience in burden carrying creates unhealthy theologies. A person’s disability may create obstacles, but that is because society has not accommodated and adjusted. Teaching false doctrine under a specific pretence should therefore be corrected (2 Timothy 4:3-4, Acts 20:28-30 and 1 John 4:1-6)

Representation
There's often a fine line between representation and tokenism. However, we must recognise that representation within ministry shouts inclusivity. Not seeing representation communicates that no one with a disability is expected to serve as preacher, liturgist, reader or part of worship team. Seeking, communicating and helping to guide those in their specific gifting can easily change this. (Romans 12:6-8, 1 Peter 4:10-11, 1 Corinthians 12:4-11)

Socialising
Implicit ableism and it's subsections are often presented in "everyday" scenarios. Examples of Benevolent ableism are often done through interpersonal misunderstanding. Socially this can be extremely difficult. In regards to explicit ableism you get a clear picture of the persons belief and discrimination however implicit and benevolent never shows malice.

In most situations benevolent ableism comes through "helping" an individual however, like with prayer, it's the pretence of the help rather than the action itself. This microaggression plays into the stigma of people with disabilities "needing" help due to being "less able". Examples of this can be: pushing someone in a wheelchair without permission or communication (something I've experienced), overly assisting someone based on assumed capabilities or patronising them like calling someone inspirational for fulfilling a generic role. Ultimately, a pretence that removes independence based upon incredulous understanding of the disability and the concept of ability.

Commonly used language can also cause behavioural microagressions.

What was once acceptable, now isn't. Terms based on physical or neurodevelopmental
disabilities such as “dumb”, “lame”, “spastic”, “stupid”, “retarded” and “imbecile”. As well as phrases such as “crippled”, “tone deaf”, “falling on deaf ears”, “the blind leading the blind” are all common vocabulary but are totally inappropriate.

Finally, comparative language. Many people want to connect with someone personally. For example, someone's car breaks down and there's an empathetic anecdote of their own. However, when it comes to disabilities, distinguished understanding is needed. Saying "I know you have it worse but..." and continuing with personal ailments invalidates one’s disability.

I can understand the difficulty here. In one breath we are teaching that everyone is equal and yet, communicating socially to empathise should be avoided; comparing a sprained leg due to over-exertion to a person with a disability undermines the disability itself. Again, pretence over action.

Tackling this independently can lead to ambivalent ableism. This is when someone starts with implicit actions and becomes hostile as a result; good intention has caused offence and rather than accepting it, their embarrassment becomes hostile.

Instead we as a community should be empowering everyone as individuals. The distinction between disabled and non-disabled people isn't necessary; if someone needs help they'll usually ask.

Action and Conclusion

Ideally, with the above being addressed it should help with Implicit ableism. Once an environment has cultivated better action and presence the congregations awareness rises. It'll also highlight what is and isn't explicitly done; something leadership can individually correct (Galatians 6:1, 2 Thessalonians 3:14-15 and Matthew 18:15-17)

IF we reach goals for better inclusion tackling all these areas we'll find that Internalized Ableism shifts, a fuller self-understanding arises which embraces the persons relationship with others and God.

Finally, if progress is made then those in the position, and those who ally the rallying call, should form a Disability Advisory group that identifies issues, barriers to belonging, suggests solutions and share in the knowledge that grows from living and interacting with disabilities. Constructively and constantly encouraging the whole church to explore strengths, weakness, needs and gifts. Ensuring that the voices of those with disabilities are at the table of organisation; before any decisions that affect people with disabilities are made, people with disabilities must be at the speaking centre of the conversation.

We are in an era where buzzwords like social justice, equality and inclusion permeate our collective consciousness. It’s therefore essential for advocates of progress, and those who pick up the mantle, to remember another ‘ism,’  and compare, not only the progress made but if placed in that scenario would the same actions be acceptable.

Crossing the interpersonal ablest threshold would make the church a ground-breaking inclusive space not just for those existing within the congregation but for those who will come after. We must acknowledge that the need for a cure isn't reflective of the individual involved but for the ableism itself. Just by doing a simple Google search of "church" and all/any of the umbrella ableism terms shows that leaders of the church can either continue with their attitude or choose that NOW is the time for change. 

The question beckons, which one is your church?


Please click on the links below to read why I felt motivated to tackle ableism or to read how to tackle aspects not mentioned above:



2 comments:

Myra said...

Well a lot to think about. Words are useless, offensive if there are no changes to behaviour. Most people think they have done well with a ramp. Great. Wheelchairs can enter. People with sticks , struggle with smooth ramps, no hand rail. Once inside where is the change. Going up for communion. When at the altar was impossible for wheelchair users, or those struggling to walk that day. So communion is brought down and served to those who cannot go up, great, but it makes me feel like a freak, I go through this to not offend those who think they are doing what they need to do.
It's been 8 months since the new vicar took over, not once has he spoken to me, my family yes but never came and said hello, how are you. Not one of the pretty people. Sick of people sighing , sad faced , how are you, like I am about to be put down. Xx

Anonymous said...

I have to admit, I was a little surprised at the amount and the extent of the problem following your suggestion of "Google Church and put the word ableism". It wasn't that I didn't believe it was an issue but just didn't recognise how much of an issue it is. You raised many good suggestions on how churches can be changing to be more inclusive.