Youth (sub)cultures and monasticism

Bernard Sawicki OSB, Sant’Anselmo, Rome Youth (sub)cultures and monasticism: an unconscious affinity? The observation of the development of youth cultures and subcultures throughout the recent decades brings new challenges as well as many questions. Apart from a description, an observer (to say nothing about a scholar) must refer the phenomenon he observed in a wider context. Further , a question about future of the observed matter will arrive. No description will be useful, unless it may be helpful in a better understanding, reception and eventual reaction to the observed matter. This is why the merely sociological or anthropological studies should necessarily be supplemented by a larger perspective. However, only speaking about culture is very challenging, since the culture is a prolongation of social life. Cultural actions react from the structural changes in the society See De Certeau, 229.There are, nonetheless, different uses of the term “culture” such as features of human being, heritage, perception of the world, behavior, acquisition, system of communication Ibid., 230-231 . As Bauman notices, today culture is not, like at one time, irrefutable and unchangeable. Despite constant attempts of taming or even instrumentalizing, it remains rebellious Bauman, Płynne życie, 83-106. It is fight, a sign of a divided society and a manifestation of its internal dysfunction De Certeau, 285-286. Because the idea of youth culture is typical rather for the Western world (and, consequently, with the globalized one) we will be dealing mainly with the Western monasticism the sociological context of which is far more complex (and interesting) than the Oriental one. In this paper we understand “subculture” as a “culture” on a smaller scale, a culture of a subgroup De Certeau, 232. It renders better the sociological context of the theme which, in its turn, cannot do without history and psychology. We can, therefore, arrive at a basic statement which may not seem new, but in practice it inspired our thesis: talking about the youth generation often means dealing with changes and rebellion. Such is price of the life which goes on - always in a social, cultural and psychological context. It is a matter of discourse DYSKURS. Of course, depending on a context, it must differ. However, one can try to find some contextual similarities which, perhaps, will result in a structural affinity. So, looking for a better understanding of contemporary mechanisms, one can take some phenomena from the past as a model. Such is the case of monasticism. Regarding its large historical and cultural background, it seems to be very relevant space of reference for a better and more updated description of youth cultures. Its sociological, economical and psychological aspects may also be easily referred to the present youth standards, especially that monasteries still remain an attractive place for youth. Many rock groups use Gregorian melodies http://gregorianrock.com/, monks appear not only in video-clips or movies but also in computer games Eckerstorfer. Special interest for monks have been raised in movies about the art of fighting promoting the monastic tradition from the Far East. Monks and monasteries appear also in computer games See, for example: http://www.gamespot.com/reviews/murder-in-the-abbey-review/1900-6197213/, http://www.mobygames.com/game/la-abada-del-crimen, http://computergames.ro/review/the-abbey-english/ (state 23.10.2013). Since it is not only just a mere exotic but still living tradition, perhaps it would be a medium (vehicle) to connect the youth with the past and, consequently, with the values and standards which are missing today but, centuries ago, they were cultivated in monasteries and contributed so much to modern western culture. To propose that such an attempt may be relevant and inspiring is the main goal of this paper. As a result, perhaps some practical suggestions for the present youth (sub)cultures, as well as for those who deal with them, will appear. It would be very difficult to describe both monasticism and the generally understood youth culture separately. Instead it is better to enumerate the similarities between monasticism and youth cultures. So, indirectly, a general profile of both realities will emerge. These similarities are quite striking: In its very beginning the monasticism emerged as a protest or confrontation with the world they faced. Origins of youth (sub)culture(s) are, generally speaking, the same See for example Sefton Green, 8 (digital version) -as they relate finally to a revolt One of the most important dimensions of monasticism is communion. It has always been privileged one even if there is a possibility of the life of a hermit. The youth of today express very clearly (and sometimes inefficiently) their desire of being together (communion) Monastic life, as based on some rules, is hierarchized and ritualized. Despite its open revolt against external rules, the youth (sub)cultures, as a matter of fact, more or less deliberately follow their rules and codes of behavior; Monastic experience is focused on personal, very intimate work of conversion which, on one side rooted in an intimate contact with God, become a form of personal development. An intimate experience, quite often referred to a Transcendence, and the creativity resulting from it are a core of many activities carried out in youth groups or gangs See Sefton Green, 122. In monasteries the spiritual and human values decisively have priority. Economy must be subordinated to them. In many youth cultures economy is not placed first, either. The emphasis is put more on internal experience – even if it means only what can be enjoyed See Sefton Green, 131. Being a monk is a lifestyle, a specific existential attitude. The same is true for a youth culture. The monks appreciate and cultivate art. Cultural production and aesthetics are a key part of subcultural life Sefton Green, 132, 135, 136. There is a conscious (or unconscious) tendency to extend this monastic style outside of monastery so, that t it can help others in the world Sefton Green, 142. Youth cultures, even if somehow encapsulated in themselves, quite often have aspirations to share their experience outside. Monastery as such was provide security for the monks. Many youth cultures tend to be free zones to protect their members against invasion from the outside world Sefton Green, 147. Monasticism is organically connate with history. The reference to history also plays a part with many youth cultures R. Latham, 13 Looking more deeply at our affinity, especially in its historical context, we can notice, however some discrepancies as analogies have limits: As much as monasticism was very cautious regarding its exchange with the surrounding world, youth culture is a product of the culture industry J.Hulber, 4. Moreover, this culture owes a lot to other cultures like the African or American ones, to say nothing about pop-music or Japanese influences J.Hulber, 6, 7; The sense of identity of monks is focused on God and on monastic values related to God, for many youths, however, the sense of identity and community very often refers to a brand See the story described by M.Lindstrom, Brand Sense. Build Powerful Brands through Touch, Taste, Smell, Sight and Sound – quotation after the Polish translation by B.Salbut Brand Sense. Marka pięciu zmysłów, HELION, Gliwice 2009. 11-13; Whereas philosophically speaking the monks strive towards wisdom, youth culture can rather be classified as regressive, childish, infantile, dumb, stupid J.Hulber, 25; While the language used in monastic life (this of prayer and that of fraternal charity) intends to transcend individual and closed space, youth culture’s language is inherently self-referential J.Hulber, 34; Unlike the monks, for which stability was and is an ideal (what also expresses Saint Benedict in his Rule – LVIII, 17), the youth culture is transitory and rapid J.Hulber, 37 ; Even if, theoretically, monastic ideals have always been accessible to all, practically speaking, they have become elitist. Youth culture on the otherhand has always had a popular character J.Hulber, 62 and can be seen as a mainstream one J.Hulber, 229; One of the most important factors of monastic identity is the separation from the world (the enclosure) and very prudent contact with it. The youth culture is based on connections (mobiles, e-mails, social networking) which are not always under control A.Powell, 120; Unlike monastic orientation towards ascetism, youth cultures are usually oriented towards consumption and pleasure. So restraint is replaced by desire and leisure R.Latham, 15-16, 78 ; Monks strive towards freedom what, paradoxically, is to be achieved by renunciation and obedience. Youth culture tends to gravitate towards a feeling of autonomy through exciting consumption R.Latham, 79; The monasticism has developed a subtle culture of mutual and charitable respect. Youth culture is marked by a “crisis of affectivity” which is expressed in cynism as well as in indifference R.Latham, 205. WE NEED A BETTER CONLUSION HERE. I DON’T LIKE ‘OUR’. YOU NEED TO BE CLEARER IN WHAT YOU ARE TRYING TO SAY. The categories of our infinities as well as of t discrepancies are not comprehensive. Their order would be difficult to establish definitively. Some of them mesh one with another. It is so, because from the very vast panorama of both monasticism and youth culture we can extract and define some aspects – to give a general view. Surely a deeper study could of this theme could be done in the future. A general conclusion from our observations could be summarizes in two points: There is a lot of common points (aspects of affinity) between monasticism and youth cultures. They can be defined from the point of view of an approach (action) and regarding to its goal (value). For instance: contestation is an approach, its goal – negation of the world main stream style; If so, we can feature two levels of affinity: “a full one” – that is when approach (action) and goal (value) are the same both for monasticism and for youth culture; and only “a formal one” - that is when both in monasticism and in youth culture one can observe the same line of approach (action) but different, sometimes even opposite goal. For instance: the issue exchange from the outside world – cautious in monasticism and too easy in youth culture. What would it mean in practice? Perhaps a new relation between youth and monks or rather between youth (sub)culture and monasticism. For the moment this relation is becoming weaker whereas, historically speaking, there had always been new young adepts of monastic life, ready to find a master (an older monk, called abba) under direction of which they could strive to a spiritual perfection. In his Rule, Saint Benedict foresaw a possibility of dedicating a small child to a monastery (as an oblate) Chapter 59. As a trace of it, a strong tradition of schools run by the Benedictines had been developed. And, paradoxically, even today, in the very secularized world, these schools are highly popular, despite of decreasing number of monks and, consequently, prevailing lay staff. They are present in more than thirty countries, teaching several tens of thousands of schoolboys and schoolgirls. This activity is coordinated by the International Commission for Benedictine Education http://www.osb-icbe.org/ (state from October 24th, 2013). There are also fourteen Benedictine colleges and universities grouped in Association of Benedictine Colleges and Universities http://www.abcu.info/ (state from October 24th, 2013). All this, however, is a formal structure which is, of course, very important in the globalized world. We also know, that this globalized and “networked” world more and more intensively is looking for its identity that is for something solid and hence secure See Bauman Płynne życie, 107-125; Płynny lęk, 166-171. That is why affinities – and particularly these getting across the history – can be very helpful. Strangely, that even if monks are reflecting today on their more than it was a century ago – and even if they try to be sensitive for the situation in the modern world, the issue of present youth culture is practically absent in studies on modern monasticism. From obvious reason, the monks are interested in contacts with the youth chiefly from the vocational point of view. The more monasticism is known to young people know about monks, the better is a chance of getting vocations what is crucial for many communities in Europe which are practically dying-out. Researches on the reception of monks by the young people show that these two populations are getting more and more distant and their mutual understanding is deteriorating. Major part of young people do not find reasons for monastic life G.Dalpiaz – MBC&C – 584. Quite often they prefer new, more flexible and not too much definitive forms of monastic life. The outside limits and restrictions are slowly replaced by internally generated individual responsibility S.Palmisano – MBC&C, 361. Would it mean that the traditional style of monasteries should change? It is not so obvious. Many young people indeed regard monasteries as a real break with not always positive tendencies dominating in the society. In such context monastery becomes a place of healing T.Mathé – MBC&C – 386. Especially young people express the general contemporary nostalgia for community ZBaumann - Płynna nowoczesność, 260-312. Because of their sensitivity and fragility could monastic world turn out to be a real alternative for the modern confused society? As E.Salmann puts The monasticism is a form of life, which comes off the present, leads us into remote and outstretched landscapes, at the same time helping us in holding the actual life in a more grateful, relaxed and loosy way (E.Salmann – MBC&C, 470). Perhaps it is a chance to combine two impossible things: positive aspects of life (joy, happiness, peace, self-realization) with personal effort (ascese, perseverance, patience, moderation). If so, we can dare to propose some directions of deepening the above mentioned affinities and, what is more important, to make use of them. One of our illnesses today is forgetting history. Throughout history the monasteries have always been very important points of reference for culture, economy and social life). This is valid not only for the European culture. So, even if economically, sociologically and culturally the world is so changed and the monasteries are so marginalized, the more so they should be noticed. Thus, the following concrete issues could be proposed: For monasteries: More perspicuity in style of life with a fidelity to own tradition and openness to modern world (reflect on how their life can be received what particularly could be offered from their great tradition); More courage in dealing with the youth (a youth component in hospitality, tourism, workshops, spiritual exercises, perhaps special youth projects); In the case of lack of monks, courage to employer the youth in difference services of monastery – especially these external and prestigious ones); Keep on running and developing schools, colleges and universities, always more and more competitive to non-Benedictine educational institutions; Develop and promote an eventual cooperation between educational institutions and monastic milieus (workshops, lessons of history, art, guided tours) For the youth – and those who work with and for them: More honesty and determination in living their own life More study of history, even through popularizing, sensational or even thrilling stories; More courage in visiting monasteries (also for a longer time and/or in your group); Be critical and prudent concerning educational offer coming from around; Do not be afraid in inviting and involving monks in the most crazy projects These points could be developed and their number could increase. Our intention was to propose some lines. What seems important is a refreshed, real interaction between monasticism and the youth, implicitly present both these realities. Without doubts, such an interaction is somehow expected and even already perceptible. Furthermore, it could bring another, deeper dimension of the affinity we wish to examine: an idea (and practice) of monk as a cultural alternative for youth. This, from its part, could lead to a rediscovery of monastic tradition as a source of inspiration for the contemporary generation. In such a way, unexpectedly, a new horizon of meeting (not to say reconciliation) between history and modernity can appear – as a new and hopeful field for further investigations and experiences. 1