Post-Brexit Issues of Identity

“Should the United Kingdom remain a member of the European Union?” is, at face value, a straightforward question, even if there are complex issues to be considered in answering it.

In part voters in the UK’s EU referendum were weighing up economic costs and benefits, and political advantages and disadvantages to staying within the EU (which have been well described elsewhere). But in no small measure the British electorate was making a decision based on two competing narratives about who we are and what is our place in the world. This was a vote about identity. As one analyst(1) wrote the morning after the referendum, “Identity has trumped economics.”

In some ways this was instinctive, rather than deliberative, a reflection of voters’ values and core beliefs. This explains the feelings of shock, anger and, especially, mourning described by many on the losing Remain side: they had not merely lost an argument – rather, their understanding of themselves was challenged, and their identity as “European” or “global citizen” threatened.

With the benefit of two months’ reflection since June’s referendum, what can we say about Brexit and issues of identity from a specifically Christian (and missiological) perspective?

Three issues of identity

Firstly, there is an ongoing struggle between different identities and loyalties.(2) This is illustrated by the fact that, of those considering themselves “English not British”, 79% voted to leave; of those considering themselves “more British than English”, only 37% voted to leave.(3 ) In this instance, there is greater compatibility between the notions of Britishness and Europeanness than between Englishness and Europeanness. For those interested in issues of identity and the success of the ‘European project,’ one key question is whether multiple identities are understood (and felt) to be compatible and mutually supportive, or in conflict and contradictory.(4) Does feeling European necessarily make us less British, Dutch or Romanian?

Secondly, Christians are absolutely right to stress that our ultimate identity is in Jesus Christ and this surpasses all other, earthly, identities (Galatians 3:27-28). However, we remain human beings located in time and space and with cultural, ethnic, geographic and other identities, even if these are to be considered either temporary or less significant than our Christian identity. The response of many Christians who voted Remain has been to reassert their identity as Christians but there is a great danger that in their disillusionment they will disengage from politics. It is imperative that this does not happen. The voices of those disagreeing with Brexit (a not insignificant 48.1% of voters) should not be silenced; political debate must continue.

Thirdly, we are faced with the question of missiological focus. What is the respective significance of the local, regional, national, international and global within our faith and our understanding as a community of believers? For the modern day missionary, what is the scale we ought to relate to? If a majority of Londoners relate to being (in some sense) European but others in the South East identify as English and yet others understand themselves as British, what should be our missional horizon?

Contemporary European history is a tale of growing, even resurgent, nationalism, from Britain in the West to Russia in the East. National identities will continue to have a strong appeal, despite – or because of – concerns over the future survival of the nation-state. The grand project that is the European Union will be tested by Brexit but it is almost certain to survive this test; it may even be strengthened by it. But those involved in Christian mission across Europe would do well not to ally themselves too closely with either national or supra-national identities, ideologies, or institutions. These are social constructs – not just the EU but even the idea of Europe as a distinct entity.

Local and universal perspective

Christian mission in Europe must creatively engage with two areas which at first may seem contradictory: the local, and the universal. Firstly, the local – we are each located in a particular neighbourhood, a community, amongst citizens perhaps most likely to share our understanding of identity but who ultimately we should understand as our immediate mission field; our immediate neighbours. And secondly, the universal – we each find ourselves on the same fragile planet, children of the same loving Father and equally created in His image. These fellow humans may migrate to Europe, or live elsewhere in our ‘global village’, but either way they too are our neighbours.

“Christian mission in Europe must creatively engage with two areas which at first may seem contradictory: the local, and the universal”

The UK has long been a reluctant or “awkward partner” within the EU, so in some ways Brexit should not have come as the surprise it did. Whilst Article 50 has not yet been invoked to formally start Britain’s withdrawal from the EU, Prime Minister Theresa May has reaffirmed that “Brexit means Brexit,” and there is seemingly no turning back. Could other countries follow suit, or is this another case of British exceptionalism?

As we have seen above, citizens of modern day Europe continue to connect with multiple identities, which may at times be portrayed or understood as contradictory, in which case national identities may well be asserted over European or international ones and dissatisfaction with the ‘European project’ could conceivably lead to further exits from the European Union. However, the rise of global culture and global citizenship may come to test national identities more comprehensively in the future.

Either way, the missiological focus need not shift, if we are committed to a strong presence in our local environments, and a parallel commitment to a global perspective embracing all of humanity. Whilst Brexit can partly be understood to have been a defensive, nationalist response to increased internationalisation and globalisation, it is unlikely to have checked for long the relentless process of globalisation. As Christians respond to problems that are increasingly global in nature (climate change, terrorism, refugee crises, etc.) and continue their commitment to the local, we might see nationalist perspectives as less persuasive, even if such a local-global emphasis is countercultural.

Chris Ducker, Lecturer in Missiology, Redcliffe College

1 Matthew Goodwin, ‘Brexit: Identity trumps economics in revolt against elites’, Financial Times, 24 June 2016

2 Alastair Roberts identifies the two main conflicting identities within the UK as ‘cosmopolitanism’ versus ‘provincialism’, see ‘Brexit and the Moral Vision of Nationhood,’ https://mereorthodoxy.com/political-social-earthquake-brexit-future-britain/

3 http://lordashcroftpolls.com/2016/06/how-the-united-kingdom-voted-and-why/

4 See, for example, A Community of Europeans?: Transnational Identities and Public Spheres by Thomas Risse (2010)