Growing Up in Working Class Youngstown — Work and Gender

bringing_home_the_bacon“Dad brings home the bacon and mom fries it up.”

That pretty much summarized how work and gender functioned in my family growing up in Youngstown. It was typical of many, though not true of all, and it became less the case over the years as many families felt it increasingly necessary to have both adults in wage-earning jobs.

Many of the blue-collar jobs of that time were thought to be too strenuous and dangerous for women, although then as now, one of the principle dangers was the men themselves as there was almost no protection against sexual harassment. Yet as time went by courageous or simply financially motivated women broke through in many of these male preserves.

My wife talks of employment options for women being fairly limited in terms of what was talked about in schools: secretaries, sales clerks, nurses, teachers, telephone operators being some of the leading ones. Men went to work in the mills, in machine shops, and if more educated, in management and more technical jobs. But for many families, when children came along, mom stayed home either by mutual choice, or sometimes, the husband’s choice. There was the expectation, sometimes resented, in many households that when the man came home, dinner would be on the table.

Work around the house tended to be divided up by gender, at least at our house. The guys primarily did the outside jobs — yard care, painting and maintenance, work on the cars, and some of the inside tasks like plumbing and carpentry. Most of the indoor work — cooking, cleaning, laundry was women’s work. Laundry was a job. My mom used to wash the clothes with a ringer washer by laundry tubs where they were rinsed and wrung out. I’ve heard of several women whose arms got mangled in those wringers. Then the clothes were hung on lines–we had them in our basement for cooler weather.

I think as kids we were fortunate to have a parent at home. It was a gift to be able to talk with mom about a bad day at school, or being made fun of, and then have someone get after you to do your homework! Only in later years did it begin to occur to us that it didn’t have to be mom. My dad worked hard, and he was decent with the people who worked with him, but he never was all that good in making any more than we needed to get by. Somehow, I suspect that mom would have been shrewder and better at this if she had the chance.

Some say World War II was the watershed opening the doors of women into the workforce. Both of our moms worked during the war–my mom as a telephone operator, and my wife’s mom as an aircraft inspector (she was still single at the time). But neither continued to work when family came along and my recollection was that most moms in the neighborhood were at home–if they weren’t volunteering at the school PTA.

Is it better today? In some ways certainly as many positions, even in the military have opened to women and progress has been made toward equal pay. There are still gaps, and the truth is that women still seem to bear the brunt of child-rearing responsibilities. Part of it is that I think we still, to some degree, question the manhood of men who aren’t “bringing home the bacon” and many employers still don’t give men who want to spend time caring for their kids much help with this.

I haven’t even talked about single parents. That’s not my experience but I can only imagine the challenges of being sole provider AND caring for one’s children. I’m amazed at those who do it so well.

One thing I know is that most people, men and women, worked hard in working class Youngstown. They bought houses, raised kids, and in some ways, built a city. We might see gender roles differently today and open opportunities for work for women and parenting for men that once weren’t considered. But nothing can take away from what our parents’ generation did.

What did you see in your experiences growing up of work and gender? 

Review: Leisure and Spirituality

Leisure and SpiritualityLeisure and Spirituality by Paul Heintzman. Grand Rapids: Baker Academic, 2015.

Summary: This book explores the connection between leisure and spirituality from a Christian perspective, considering contemporary and classical concepts of leisure, the perspective on leisure we may gain from the Bible, and the author’s own synthesis and critique of leisure concepts, biblical material and contemporary research.

Leisure and spirituality. For some, the only relation between these two words is that of an oxymoron. And that may be our problem. Gordon Dahl, one of the early writers on leisure and play noted that most people, “tend to worship their work, to work at their play, and to play at their worship.” Paul Heintzman, a leisure studies professor at the University of Ottawa, has given us a measured, clear and thoughtful assessment of the contemporary, classical, and biblical material related to these ideas along with findings from contemporary research in this field.

The book begins by exploring concepts of leisure and their contemporary expressions, outlining seven conceptions: leisure as a state of being, leisure as non-work activity, leisure as free time, leisure as a symbol of social class, leisure as a state of mind (flow experiences for example), feminist conceptions of leisure, and holistic leisure. He explores the history of the leisure concept which he sees expressed both in Greek and monastic Christian circles as contemplation, a state of being; and leisure as activity, the primary conception of leisure in the Reformation and Renaissance, conceiving of work as primary and leisure as restorative.

Heintzman turns to the biblical material beginning with the commands around sabbath and its support of an egalitarian view of life, a rhythm of work and rest, and qualitative renewal and celebration. He explores the use of “rest” in the Bible and finds again a qualitative emphasis on the enjoyment of peace, abundance, and freedom, centered around a secure relationship with God in Christ. He then considers other related words, most notably the use of schole’ in the Septuagint translation of Psalm 46:10, rendering it, as Josef Pieper did, “have leisure and know that I am God.” which certainly supports a contemplative notion of leisure. He also notes in Israel’s festivals a more active expression of leisure. He follows this with an exploration of work in the Bible and its relation to leisure.

In the concluding chapters of the book, he applies the biblical material to a critique of the different concepts of leisure, arguing for a holistic view that combines contemplative and active conceptions of leisure. He contends for an identity view with regard to a work-leisure ethic in which work and leisure are not fragmented into separate aspects of a life but experienced simultaneously by whole persons, where we “rest in our work”. He then turns to eight processes that have been found in research to enhance spirituality, considers how these help in coping with stress, and concludes with arguing for the mean found in the book of Ecclesiastes between hedonistic pleasure seeking and compulsive workaholism–the enjoyment of the goodness of our lives in rhythms of work and rest.

This is an important work in several ways. I did quite a bit of reading on the theology of work in the 1980s, covering the ground Heintzman covers. What I discovered, and Heintzman confirms in his literature review, is that little has been written in this area since then and so this book explores work, rest and leisure for a new generation. In addition, Heintzman gives us a thorough and clear overview of conceptions of leisure including those of Veblen on the leisure class, and feminist perspectives, that might not be as commonly considered. What I found most valuable, however, was the latter part of the book where Heintzman gives his own critique and synthesis of all this material. The eight practices he advocates out of his research may be helpful for those who engage in spiritual direction or retreat planning as well as those leading recreation programs, particularly in Christian settings. Many of us still struggle with reconciling the ideas of leisure and spirituality. After reading Heintzman’s book, these are a bit less of an oxymoron for me.

_____________________________________

Disclosure of Material Connection: I received this book free from the publisher. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”

A Vocational Blind Spot

Blind spot test

Blind spot test

At the conference I am attending on the academic vocation, we talked today about a blind spot that occurs in many faith communities. In many of these we look at vocation only in terms of religious vocations or applying to those involved in spiritual ministries.

What is striking is that many of the academics I know see their work as a spiritual calling but often fail to hear any affirmation of this either in their institutions or in their faith communities. And it is not just academics. I’ve know people in the world of business, law, medicine and other fields who see their work as integral to being faithful to a spiritual calling. Sometimes they have been highly successful and impactful in this work. Sadly, in many cases the only affirmation they receive in faith communities is for how much money they contribute, but not for the work they do.

It’s not limited to academics and professionals. I’ve know plumbers and carpenters and electricians and many others who view their work as being “for God.” They seek to do quality work, deal honestly, and serve their customers.

One of our speakers asked the question of what it would mean if we wouldn’t simply feature the people in ministries or religious vocations or trumpet the big donors, but also celebrate the engineers and plumbers, lawyers and electricians, and all the others who are conscientiously offering the gifts of their work to God.

The apostle Paul wrote an early group of Christians saying, “And whatever you do,whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17). My sense is that “whatever” encompasses anything not specifically prohibited by the scriptures.

What would it mean if we broadened our sense of calling to encompass “whatever”? What if we honored the intrinsic value of the work people do, and not just what it is “good for”? What if we started affirming the 40 or more hours a week people spent in their workplaces as mattering to God, and not just the few hours they gave to church activity?

What if?

On Liminal Space

One of the ways to impress friends (and maybe gain some sympathy if they understand you) is to say that you are in a “liminal space” in your life right now. I’ve come across this idea more and more in the past few years and particularly this week at the conference I am attending. A liminal space is the undefined boundary between two clearly defined spaces. The threshold to my house (the front stoop and entryway) is a liminal space between outdoors and the indoor living areas of my house.

In many instances, this term is used to describe a life transition. Pregnancy is a liminal space between just being a couple and being parents–between something that was familiar and something that will be totally new. It can be the space between losing a job and getting another one. It can be things like “mid-life”, that odd period somewhere in your forties where you realize you are no longer “young”, where you see changes in your body, and you are asking questions again of what’s it all about?

This is actually a good term for something my wife and I have been experiencing. This is the year we enter our seventh decade, complete with Golden Buckeye cards, courtesy of the State of Ohio. A number of our high school and college friends have already retired. While I’m not there yet, we’ve noticed some interesting changes and new questions we are asking.

For one thing, we are becoming far more ruthless in deaccumulating. I was cleaning out a desk we are preparing to sell and discovered old notebooks from seminary and college that I haven’t looked at in 30 to 40 years. And for the first time, I had the courage to say–I don’t need to keep this. I also recently got rid of several boxes of books I realized I either would never read or never look at again. And I feel like we are just getting started.

In my work I’ve found myself moving from simply thinking about my own goals and career development to nurturing these in younger colleagues. While I still have challenging assignments and great ministry opportunities among the students and faculty with whom I work I am thinking more and more about encouraging and empowering others and handing off to a new generation of people in our organization. I’m really not intimidated by that–I want what we are doing to outlast my working years. I find myself thinking more about not simply ending work at some point but wanting to finish well–something older workers don’t always do. In particular, I don’t want to be the old crank!

I’ve found we’ve begun pursuing more avidly interests we just couldn’t consider during the peak years of work and being parents. And so we go painting, take photographs, write blogs and sing music. We’ve learned you can audit courses for free at Ohio public universities when you are sixty and are thinking about this. Health permitting, we expect to have a life after work and it is interesting to begin cultivating what that might be and asking what that will look like.

One thing about liminal spaces is that one is going from high def to low def. I really don’t know what life after work entirely will be like. One of the things we learned today is that it is very tempting to rush the answers to these questions rather than to spend some time lingering with the questions, which often leads to greater self-understanding and better answers. Low def is uncomfortable yet it can be a place for growth.

One would think we’d have life figured out by this point. Wrong! We’ve never been to this part of life before, other than watching parents and older friends go through it. In my faith, we talk about growing in Christ-likeness, or as I like to speak of it, growing into our “size Jesus” clothes (thank you for that image, Andrea!). I’m so glad I still have opportunities to learn and grow, even if it means new questions and uncertainties. It seems to me the only alternative is stagnation, and to me that would be to die before I’m dead! Liminal space seem far better.

 

 

God at Play?

“Work that’s unrelated to want.” That’s how our pastor defined “play” in a message on “the Christian at play.” This sparked some thinking about what it was that God was doing in the “work” of creation. If this definition is accurate, God was in fact at play, because there was no want or necessity in God’s creation. God didn’t create because God “had to.” All this was done simply for God’s pleasure. In the old King James Version, Revelation 4:11 says, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.”

One gets a sense of God at play in making the creation. He says, “let’s do so and so” and it springs into existence, and then at the end of each day, he looks at this and says, “that was goo-ood!” (Bob’s paraphrase!). When he creates fish, he creates a bazillion different kinds. He doesn’t just make green, but an infinite variety of greens. And he gives human beings eyes that can distinguish those shades.

Was God at work or play in creation? Genesis 2:2 says, “By the seventh day God had finished the work he had been doing; so on the seventh day he rested from all his work.” It sounds like God is in fact working, But then I notice the rest part. Was God wiped out from doing all this stuff? I don’t think so. Genesis says he “had finished”. One senses that God is admiring and delighting in what God had done–savoring the delight of making and the things made. Was God at work or play in creation? I think the answer is “yes”.

Rich’s definition explores the paradox that often play involves this intense investment of energy that we might be tempted to call work. Likewise, aren’t there times when the work we do that is related to want ceases to be labor and seems to be play? I often describe the joy I have in setting foot on the campus where I work as “feeling like a kid in a candy shop who just received his allowance”!

Sometimes, people think that work was “the curse” or part of the curse of the fall of Adam and Eve. I’ve often taught that work existed prior to the fall (see Genesis 2:15) and that work simply became toilsome and a necessity in consequence of the fall (see Genesis 3:17-19). What the message makes me think about is that there was a connection between work and play that was damaged along with the connections between God, people, and the creation. Work becomes this survival necessity that is often laborious but sometimes still has glimmers of play. Play gets relegated to a “carve out” in our days, or something we live for on the weekends. Sometimes it becomes an obsession and we literally work at our play.

Perhaps then, “playing together”, which is something Rich suggests should be part of the life of our community, is a way of celebrating “the new creation”, the ways Jesus is restoring all the connections severed in the garden. Playing together isn’t just a bonding, fellowship activity (nice churchy words!). It looks forward to the fulfillment of new creation–the new heaven and earth that exceeds our wildest dreams of all that is good and true and beautiful. Maybe Euchre Tournaments really are a taste of heaven!

This blog also appears at our church’s blog page: Going Deeper.

Review: Every Good Endeavor: Connecting Your Work to God’s Work

Every Good Endeavor: Connecting Your Work to God's Work
Every Good Endeavor: Connecting Your Work to God’s Work by Timothy Keller
My rating: 4 of 5 stars

What do you think might happen if you could persuade those who follow Christ to give 40 to 60 hours of their best time to the advance of God’s purposes in the world? That is what Timothy Keller wants to do in his book Every Good Endeavor. The subtitle of his book is “Connecting Your Work to God’s Work” and what he wants to do is help us understand how work is integral to what it means to be made in the image of God. Work is not “the curse”, although human rebellion against God manifests itself in work that can be difficult, conflictual or even futile. Yet the work of Christ is to bring “new creation” even into our work. That, in a nutshell, is the outline of the book.

What makes this such a helpful book is the combination of theology carefully developed from the biblical text interlaced with wonderful illustrations of these truths from both the worlds of literature and the arts (I loved his examples of Tolkien’s “Leaf by Niggle” and of John Coltrane’s A Love Supreme),and from the business and professional world.

Among the chapters in this book, I found several I particularly appreciated. His exploration of “work as cultivation” explored the idea of work’s intrinsic value as a culture-making activity. So often, I’ve been in circles that treat work as an evil necessity that must be gotten out of the way to get to more “spiritual” pursuits. Keller demonstrates how this is a Greek, rather than Christian ideal. He also explores how work reveals our idols, whether we come from traditional, modern, or post-modern settings. Finally, I found his chapter “A New Power for Work” to be encouraging both for it recognition of the work of God’s Spirit empowering our work and igniting our passion, and the important place of rest or sabbath, in our life rhythms of work and rest.

The book is co-authored with Katherine Leary Alsdorf, director of Redeemer Presbyterian Church of New York’s Center for Faith and Work. The book concludes with a description of this center’s work in the field of marketplace discipleship that could be a model for other churches committed to releasing the energies and gifting of their people in the area of life to which they probably give more of their waking hours than any other, their work.

View all my reviews

Related posts:

A Love Supreme

Unfinished Work

 

A Love Supreme

There is a small difference between making work our God and loving God through our work. So says Tim Keller in his book Every Good EndeavorIn the former, work becomes a cruel taskmaster. In the other, our work can be one more expression of love. One of Keller’s illustrations of the latter is John Coltrane’s groundbreaking album, A Love Supreme, released in 1964.

every_good_endeavor_sm2_thumb

Coltrane, in the liner notes to this album, writes:

During the year 1957, I experienced, by the grace of God, a spiritual awakening which was to lead me to a richer, fuller, more productive life. At that time, in gratitude, I humbly asked to be given the means and privilege to make others happy through music. I feel this has been granted through His grace. ALL PRAISE TO GOD. 

As time and events moved on, a period of irresolution did prevail. I entered into a phase which was contradictory to the pledge and away from the esteemed path; but thankfully, now and again through the unerring and merciful hand of God, I do perceive and have been duly re-informed of His OMNIPOTENCE, and of our need for, and dependence on Him. At this time I would like to tell you that NO MATTER WHAT … IT IS WITH GOD. HE IS GRACIOUS AND MERCIFUL. HIS WAY IS IN LOVE, THROUGH WHICH WE ALL ARE. IT IS TRULY – A LOVE SUPREME – .

220px-John_Coltrane_-_A_Love_Supreme

I was inspired by Keller to pick up a copy (found one second hand at Half Price Books!) and was delighted to discover this jazz classic written as an act of worship, but also a consummate piece of music in which Coltrane is joined by McCoy Tyner on piano, Jimmy Garrison on bass, and Elvin Jones on drums.

One of the delightful things about this work is that this act of worship is also a work of excellence. This seems fitting, that works of love are works that delight and works of excellence. It seems we often look for work that we love and struggle when it is frustrating. What if instead work were something done to express our love, as was Coltrane’s work? How might that make a difference?

 

 

Unfinished Work

I hate not finishing things! I rarely leave a book unfinished. I don’t like to leave food on the plate. And I like to finish a job that I start. Yet one of the things I’ve become increasingly conscious of as I get older is that some of the things I’ve dreamed of–whether my dreams for campus work, for our organization, or for the impact of Christian thought in the part of the world where I live–I will likely live to see only glimmers of the things I’ve dreamed of. Until the end of history and the return of Jesus, the day comes for each of us where we lay down our work, and ultimately our life in this world–always with things undone, always with more that we know could be done.

every_good_endeavor_sm2_thumb

I think of great “unfinished” works of music. There are Schubert’s Eighth Symphony, Mahler’s Tenth Symphony, and Edward Elgar’s Third. What must it have been like for those composers to have music in mind that was never realized on a score?

I’ve just begun reading Tim Keller’s Every Good EndeavorIn one of the early chapters he recounts the little story J.R.R. Tolkien wrote, Leaf by Niggle that tells the story of an artist, Niggle, who has a vision of a scene with a beautiful tree in the center. Try as he might, Niggle can never capture the whole tree, only one very perfect leaf. Then Niggle goes on the long journey of death until he comes to a place where he sees the tree of his vision and realizes that his creation was part of a much larger Creation of a greater Creator. Keller notes that this story was written at a time when Tolkien doubted that he would ever complete Lord of the Rings, and that Tolkien was in fact Niggle!

J.R.R. Tolkien

J.R.R. Tolkien

Keller draws from this the idea that for the Christian, in the words of 1 Corinthians 15:58, “Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” (NIV) Paul’s hope was not that our work would be complete in this life, but that there would be a resurrection to a new creation, where somehow our creations would carry over into the final Creation.

What that says to me is that the prospect of unfinished work need not be a cause for despair. Our work will matter and somehow we will see the realization in some purified form of our deepest hopes and dreams. And so I can keep giving myself to pressing toward those goals, to pursuing the good, the beautiful, and the true. I don’t need to finish because my trust is in the one who said, “It is finished.”