Article
Comment
Identity
Nationalism
Sport
6 min read

The Euros and the problem of nationality

In a world of populist nationalism, should you support your national team?

Sam Tomlin is a Salvation Army officer, leading a local church in Liverpool where he lives with his wife and children.

Two England fans stand in stadium seeting holding up their flag.
England fans at Euro 2024.
@FBAwayDays.

Tony Cascarino was a footballer in the 80’s and 90’s, playing for various clubs including Aston Villa, Celtic and Chelsea. He also won 88 caps for the Republic of Ireland scoring 19 goals. A good but fairly unremarkable career was turned on its head in 2000 when it came to light that he was never actually eligible to play for Ireland. After being rejected for an Irish passport in 1985 and learning on his Irish grandfather’s deathbed that he was not the natural father of his mother, Cascarino did not tell anyone and just kept playing international football. He only went public after he retired and published an autobiography. Quite simply he represented the Republic of Ireland without being Irish. 

Sport is a key marker for national identity in most nations’ cultural imaginations. Whichever nation wins this year’s Euro football tournament will have millions watching and tens or hundreds of thousands lining the streets for a victory parade, with national flags, politicians and celebrities in tow. The case of Tony Cascarino, however, exposes the shaky foundations of national identity. 

The general rule of international sport is that if you are born in a country, have a parent or grandparent born there, or have lived in it for a certain number of years, you can represent that country. Over the years this has led to some odd scenarios like 23 of 39 players in a recent Scotland rugby squad being born elsewhere or England’s 2005 Ashes hero Kevin Pietersen speaking in a broad South African accent. My children could technically represent Zimbabwe at international sport through a grandparent born there, even if they never set foot in the country. Declan Rice will be at the heart of England’s midfield in this tournament, but even he represented the Republic of Ireland three times at senior level, being able to switch teams because those matches were only friendlies. Gareth Southgate once commented: ‘first we had to convince him it would be a good decision [to switch to England].’ Far from being core to our identity, it seems as if nationality can often be chosen after weighing up the pros and cons. 

The best Christian teaching on identity undercuts both sides of the culture wars in a way that also avoids a centrist fudge.

Identity is a key aspect in dominant cultural discourse at the moment. The phrase ‘identity politics’ is often thrown at those who are perceived to locate the most important aspects of identity in one’s sexuality, gender or skin colour. Those on the other side are just as keen to define identity, but will stress the importance of national heritage along with accompanying national values. 

What does Christianity contribute to debates about identity? It is not hard to find activist Christians on both sides of these debates, especially on social media. Yet Christian belief has something more distinctive to say than the usual tropes in wider society. The best Christian teaching on identity undercuts both sides of the culture wars in a way that also avoids a centrist fudge. 

Jesus speaks about being ‘dying to yourself’ and being ‘born again’ when someone starts to follow him. While some associate these loaded phrases almost solely with a question of  eternal destiny after death (heaven or hell?), surely their meaning goes beyond this to the central question of identity. In essence, Jesus tells people that the things that used to be central to their identity actually become less important once you enter the kingdom built around him – you literally die to them and are born again. The centrality of national identity is relativised in parables like the good Samaritan where it is the enemy nation rather than the compatriot who offers help. The role of women is often flipped on its head as they provide the model of discipleship where the male disciples fall short. Wealth is stripped of its cultural power as Jesus’ followers are commanded to share and hold things in common. The allure of social status and significance is shorn of its potency as we see ourselves in the light of a God who made and cares for all of us without exceptions, and indeed holds special favour for the lowly and ‘unimportant’ in the eyes of everyone else. A Christian is not supposed to allow things like nationality, wealth, status or gender be too important in comparison to her identity in Jesus Christ and the community she enters when she begins to follow him. 

No other ideology or -ism in history has centred this self-giving relationship (not just ‘relationality’) at its heart. 

Both sides of the culture wars – what have become known as ‘woke globalism’ and ‘populist nationalism’ – have their own promises of community. Yet neither ultimately escape the rampant individualism of our culture, the unmistakable product of Enlightenment thinking. On the ‘liberal left’, personal preferences and choices are advanced as the central parts of identity. Yet on the other side, the logic of nationalism and even patriotism, however, is still built around the self – drawing a picture of the world which looks and sounds like me as much as possible. A Christian vision of identity is founded outside of the self - on God. Christian thinking has always been wary of any self-oriented ideology because it will be unsustainable in the long run. 

Other ideologies can offer a vision of identity beyond the self – communism, fascism, capitalism, for instance; all promise a fulfilling life if you submit yourself to them just as Christianity does. At their heart, however, these ideologies are simply that – ideologies without a face. Christians have always maintained that the living Jesus can never be separated from his teaching as if it is an ideology. At the heart of this faith and promise of identity is not first and foremost a way of life but a person with whom you can have a relationship. The mode of relationship is also in line with the teaching and life he lived – laying his life down for others. This, in turn, is the model for Christians – in humility considering others better than ourselves. No other ideology or -ism in history has centred this self-giving relationship (not just ‘relationality’) at its heart, and has therefore ever been able to offer as deep and fulfilling vision of identity and fellowship. 

Will I be supporting England, the country of my and my parents’ birth, then? Of course I will. The call to die to yourself and the things that used to define you does not mean I can exist as a Christian without any other cultural framework that makes up my existence in the world. I am not a citizen of ‘nowhere.’ I was born in England, and have lived my life here. I understand certain cultural references, humour, enjoy certain foods. These are not bad things, and indeed create community and shared understanding. From this perspective, I will join with other English men and women to cheer Southgate and his team over the coming weeks. 

But what I will resist is some deeper meaning and identity in my nation where my life and all that is important to me are seen through its lens. My Englishness is there, it has some influence in my life, but ultimately it must be subservient to my identity in Jesus Christ. It is one thing among many that in New Testament language must be ‘put under his feet’. When there is a choice between serving my nation and serving Jesus Christ, I will always choose the later and assume there will be times when this choice is a real one. I will watch this summer’s Euros with members of my church who come from various nations of the world. We will join together without denying our respective nationalities and cultures – as we do every week – but in a manner where these cultures do not get in the way of genuine fellowship as we seek to embody what the Bible speaks of as a ‘new humanity.’ 

Article
Culture
Digital
Film & TV
Work
7 min read

What my film about the prodigal son really means

Our relentless focus on productivity devalues the things that make us human

Emily is designer and animator at the Theos think tank.

An animated man runs through a jungle.
In Sync with the Sun.
Theos.

Watch now

In his 2021 book 4,000 weeks: Time Management for Mortals, Oliver Burkeman observes that an obsession with productivity doesn’t give us more control over our lives, ‘instead, life accelerates, and everyone grows more impatient. It’s somehow vastly more aggravating to wait two minutes for the microwave than two hours for the oven - or ten seconds for a slow-loading web page versus three days to receive the same information by post.’ 

With technologies like artificial intelligence rapidly accelerating our lives, this constant demand to squeeze more into our time is not only limited to the mundane tasks that we have to do and wish we didn’t. It seeps into what we want to do and indeed must do in order to flourish: creating art, spending time in community, and caring for others. The problem is that these things cannot be measured in productivity metrics because they inherently do not function in that way. How do you measure how ‘productive’ a conversation is? Or a work of art? Artists such as Vincent Van Gogh or Emily Dickinson didn’t see their influence in their own lifetime. 

The more we measure our lives in productivity metrics, the more we devalue the things that make us human, ultimately making our lives and the world around us increasingly artificial. This is the basis of my recent film, In Sync with the Sun, which is a short animation about the rhythms of activity and rest that are written into our world, and what happens when an obsession with productivity takes over.  

I wrote the initial script for the film after a period of burnout. I was fully in the “make the most of every second” mindset, which left me feeling exhausted and confused about where my value resides. In response, I began researching the sleep-cycles of various animals and I was liberated by surprising details such as the fact that lions, which we see as mighty and majestic animals, sleep for around 21 hours a day. Even creatures like jellyfish, which don’t even have brains as far as we know, still have cycles of rest. Every living thing thrives in these rhythms of activity and rest, even down to plants and minuscule organisms. Our whole world is built on this pattern, in sync with the sun. Yet for us humans, our rhythms have been broken by technology, leaving us confused about our limitations and what we should do with our short lives.  

The film begins in nature, deep in the jungle where some leopards are sleeping. But the tranquility is abruptly interrupted by the voice-over declaring, “the war against sleep began when artificial broke into the night.” Brilliant white light breaks up the deep blues and purples on screen, until the screen is filled with blinding white. I wanted it to feel like that moment you peer at your phone in the middle of the night - the pain of your pupils trying to adjust. If you think about it, for 99.9 per cent of human history, our eyes would have never had to do that - until now.  

Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. 

With his invention of the light bulb, Thomas Edison was determined to banish the night, and the limitations it enforced on us. Edison was known for being fiercely obsessed with productivity and, as a result, was an anti-sleep warrior who believed,

“There is really no reason why men should go to bed at all.”

As someone living a century on, I find it baffling to imagine that humans should eradicate sleep entirely. Perhaps because just 100 years later we are seeing the results that sleep-loss and over-working can have on our physical health and wellbeing. Maybe we cannot supersede nature after all, since we are an embedded part of it. It seems that “Sabbath" rest is written into our world and into our humanity. Artificial light wasn’t powerful enough to change that. Instead, it’s given us an unquenchable guilt about how we use our time. Now we decide when the day ends, so whoever can rest the least wins. 

The battle is still raging; incandescent bulbs only set aflame that root desire to be increasingly productive. The hamster wheel is spinning uncontrollably, and we must keep up. So, what do we do? The attempt to remove the limitations outside of us has revealed that they are in fact inside of us too. Therefore, the only way to keep up is to remove the human from the hamster wheel altogether. The failure of artificial light leads to the birth of artificial minds.  

 As a creative, this is what frustrates me most about artificial intelligence; that it is mostly being driven by this quest to bring everything under the reign of productivity. It goes without saying that this is greatly needed in some areas of society. Just like artificial light, it can and will do a lot of good in the world. However, when the obsession with productivity is prioritised over human flourishing, that’s when we know there is a big problem with how we view our lives.  

Thinking back to the examples of Van Gogh and Emily Dickinson; what is lost when we don’t allow space for artists, carers, mothers, or any skilled role that requires an element of patience? For me personally, I can’t force creative inspiration, instead it comes at me, often at times when I’m not looking for it. Similarly, sometimes that inspiration leads directly to an instant idea, but most often it’s a vague idea I jot down to which later life experiences and opportunities then build onto, forming it into something bigger and more in-depth. This could be compared to a role or situation that requires relationship building. Sometimes there are moments of instant bonding and “productive” progress in relationships, but it’s often more complex where external experiences or changes, which are outside of our control, may unexpectedly deepen understanding between people after long periods of frustration. 

In my animation, I used the metaphor of a butterfly to illustrate this sentiment. After the character realises he is not made for a life of relentless productivity, he steps out of the black and white skyscraper into the lush wilderness. A butterfly lands on his productivity badge and the voice over says, “You’re not a machine.” I imagine the Creator saying this to the loved creation. Creatures like butterflies seem completely unproductive to our human standards. They take weeks to form in the chrysalis and exist in the world for less time than that. Yet they are a source of wonder and beauty for anyone who has the privilege of seeing one up close. A reminder that nature is not in a rush. Where AI is concerned, however, speed and profit are the focus of desire. But looking at the world around us - that we are a part of - it’s clear that not everything can or should be valued by these limiting metrics alone. 

The overarching narrative of In Sync with the Sun is loosely inspired by the biblical story of the prodigal son. The main character has travelled far away from his home in pursuit of success, and he eventually realises that this master does not love him. At the end he comes home again, finding connection in community and in the good rhythm of productivity and rest that he came from. I wanted the film to address the issues that an unhealthy obsession with productivity can cause, and instead evoke a desire to accept and live more in sync with the boundaries and rhythms that are embedded in the natural world we are a part of.  

The film ends with the line, “The only thing that can stay awake is not awake at all.” In the midst of the changing world of AI, humans might be tempted to measure our productivity levels in comparison to these machines. However, technologies always raise the productivity bar higher and higher, and one day we need to accept that we simply aren’t going to be able to reach it. We don’t sit apart from nature like technology does, so let’s stop resenting that, and instead celebrate it. To quote Oliver Burkeman again,  

“the more you confront the facts of finitude instead - and work with them, rather than against them - the more productive, meaningful and joyful life becomes.” 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,500 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief