All posts by Werner Mischke

About Werner Mischke

My passions are “Honor, Shame and the Gospel” … cross-cultural partnerships with great leaders in the majority world … adult learning theory and creative communications. I love integrating these passions to contribute my bit in sharing the transforming grace of Jesus Christ among the peoples of the world.

Understanding the culture scale, Individual/Group, through the lens of honor & shame

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Honor and shame, Partnership with national missionaries, Quotes, articles & books related to cross-cultural partnership, Short-term missions

You can take a quantum leap in understanding your cross-cultural ministry partner by understanding the five basic culture scales. Today’s focus: Individual/Group.

Peterson’s Five Basic Culture Scales

“If you want to go fast, go alone; if you want to go far, go together.” –African proverb

According to Brooks Peterson in Cultural Intelligence: A Guide to Working with People from Other Cultures, there are five basic culture scales. They are: 1) Equality/Hierarchy, 2) Direct/Indirect, 3) Individual/Group, 4) Task/Relationship, and 5) Risk/Caution. Previous posts focused on the culture scale of Equality/Hierarchy … and Direct/Indirect. In this post, we are looking at Individual/Group, which refers to the degree to which people identify themselves as independent individuals versus interdependent members of a group.

According to Peterson:[1]

An individual style means people prefer to

  • take individual initiative,
  • use personal guidelines in personal situations,
  • focus on themselves,
  • judge people based on individuals traits,
  • make decisions individually,
  • put individuals before team,
  • be nonconformists when necessary, and
  • move in and out of groups as needed or desired.

A group style means people prefer to

  • act cooperatively and establish group goals,
  • standardize guidelines,
  • make loyalty to friends a high priority,
  • determine their identity through group affiliation,
  • make decisions as a group,
  • put team or group ahead before the individual,
  • conform to social norms, and
  • keep group membership for life.

An example from Scripture: Moses (the individual) pleads with God to enter the Promised Land, but is forbidden because of his identification with the rebelliousness of God’s people (his group).

The story begins in the book of Numbers. God’s people are at Meribah in the Wilderness. They desperately need water. Frustrated and angry because of the incessant grumbling of the people he was leading, and desperate for God’s provision, Moses hears from God:

“Take the staff, and assemble the congregation, you and Aaron your brother, and tell the rock before their eyes to yield its water. So you shall bring water out of the rock for them and give drink to the congregation and their cattle.” (Numbers 20:8 ESV)

But Moses does not simply speak to the rock in obedience to God.

And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock. (Numbers 20:11 ESV)

Moses’ disobedience carried a heavy consequence.

And the Lord said to Moses and Aaron, “Because you did not believe in me, to uphold me as holy in the eyes of the people of Israel, therefore you shall not bring this assembly into the land that I have given them.” (Numbers 20:12 ESV)

Instead of obediently speaking to the rock in order to get water, Moses was guilty of striking the rock (twice!) with his staff. Water came out from the rock, but Moses had failed to obey God. The English Study Bible states, “As the prime mediators of God’s laws to Israel, Moses and Aaron had to be exemplary in their obedience. Their failure to follow the divine instruction exactly led to their forfeiting their right to enter Canaan.”

Now let’s go forward several years in the story to the book of Deuteronomy. The point in the story is just prior to Moses’ death and the people of God being led into the Promised Land by Joshua. Moses describes an encounter with God that is connected to the happenings in Numbers 20.

23 “And I pleaded with the LORD at that time, saying,
24 O Lord GOD, you have only begun to show your servant your greatness and your mighty hand. For what god is there in heaven or on earth who can do such works and mighty acts as yours?
25 Please let me go over and see the good land beyond the Jordan, that good hill country and Lebanon.
26 But the LORD was angry with me because of you and would not listen to me. And the LORD said to me, Enough from you; do not speak to me of this matter again.
27 Go up to the top of Pisgah and lift up your eyes westward and northward and southward and eastward, and look at it with your eyes, for you shall not go over this Jordan.
28 But charge Joshua, and encourage and strengthen him, for he shall go over at the head of this people, and he shall put them in possession of the land that you shall see.
29 So we remained in the valley opposite Beth-peor.

(Deuteronomy 3:23–29 ESV)

When I read this passage recently, I was struck with God’s immediate rejection of Moses’ request. Of course, God was re-affirming what he had told Moses in the first place. But considering the overall faithfulness of Moses to God, and the tremendous burden Moses bore in leading God’s people for 40 years through the Wilderness—it seemed to me God was harsh.

However, let’s look at Moses’ words more closely. Moses said, “But the LORD was angry with me because of you and would not listen to me …” (v26). This indicates that God’s anger at Moses was not simply the result of Moses’ disobedience in Numbers 20; God’s punishment toward Moses the individual was also a result of the stubbornness of the group of people he was called to lead. You can observe this dynamic at work—that group responsibility is just as significant as—and at times more significant than—individual responsibility.

What about the cultural value of honor and shame?

Moses’ honor before a holy God was compromised—both by his individual disobedience to God—AND by the stubborn sinfulness of the group he was leading. This profound sense of identification of the individual with the group is widespread in the Scriptures. For just a few examples:

  • The covenant blessing of God to Abraham and his descendants was not to individuals, but to groups: “… and in you all the families of the earth shall be blessed” (Genesis 12:3 ESV). The word “families” in the Hebrew is the word, “mishpahoth … This is used for smaller groupings, like those referred to by the English words clan, family or sometimes also lineage.”[2]
  • The prophet Isaiah acknowledged … “And I said: Woe is me! For I am lost; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; … ” (Isaiah 6:5 ESV). Isaiah was likely the most righteous man in the land but saw his own uncleanness profoundly connected to the uncleanness of God’s people.
  • Consider Apostle Paul’s teaching about the body of Christ: “As it is, there are many parts, yet one body. The eye cannot say to the hand, I have no need of you, nor again the head to the feet, I have no need of you. On the contrary, the parts of the body that seem to be weaker are indispensable, and on those parts of the body that we think less honorable we bestow the greater honor, and our unpresentable parts are treated with greater modesty, which our more presentable parts do not require. But God has so composed the body, giving greater honor to the part that lacked it” (2 Cor. 12:20–24 ESV). It appears that community trumps individuality in the body of Christ—and that God wants our desire for individual honor to be in balance with—if not in submission to—the unity of the community.

What are some applications to cross-cultural partnership? It is vital for Christians from western lands to understand that most of the peoples of the non-western world hold the value of the group in MUCH higher esteem than the western value of individuality. Therefore it is likely that western and non-western partners will confront situations where this collision of values will cause confusion and sometimes conflict. Here are two examples.

  • Because of the high value of individuality in the west combined with an expectation to get things done fast, western Christians may expect non-western leaders to make decisions quickly—and without need for much input from their community. But decisions in non-western communities are made much more slowly—there’s a need for consultation with more people; this takes time.
    • Principle: Western Christians leaders should expect decisions will be made much more slowly by Christian leaders in the majority world. They will need to learn to suspend judgment, and exercise patience in these cross-cultural relationships.
  • When taking a team cross-culturally for a mission trip, there is an amplified need for your team work in unity. If on your team there is an individual who is loud, displays high individuality in the way they dress or act, or challenges the consensus of the group, your non-western partners may view that individual and the group leader with suspicion.
    • Principle 1: Invest extra time to prepare your team to respect leadership and one another, and to serve in a spirit of humility and Christian unity.
    • Principle 2: Be willing to exclude ‘prima donnas’ from your mission team—people who are “regarded as egotistical, unreasonable and irritable, with a rather high opinion of themselves not shared by others.”[3] (Note: Even though this attitude is clearly un-Christian, God only knows how many western Christians show up in non-western lands with precisely this attitude.)

What do you think? What examples can you share to illustrate tensions that can develop in partnerships because of the dynamics represented by the culture scale of Individual/Group. Please comment.

Note: If you want an assessment of your own personal cultural style, go to Brooks Peterson’s web site: accrosscultures.com. Select the link, Begin the Peterson Cultural Style Indicator. You will be able to compare your own cultural style to the general cultural style of the nation where you are engaged in a cross-cultural partnership. There is a fee of $50 for this assessment, but I think it’s an excellent investment in your understanding of the contrast in cultural styles and the adjustments which people on both sides of your partnership may need to make—in order to achieve greater understanding and a more effective partnership.

1. Brooks Peterson: Cultural Intelligence: A Guide to Working with People from Other Cultures (Boston: Intercultural Press, 2006) p. 46

2. Dr. Orville Boyd Jenkins: “Nation” & “People” in Hebrew and Greek, as found in: http://strategyleader.org/peopledefinitions/nationpeopleshebgreek.html

3. http://en.wikipedia.org/wiki/Prima_donna

Nearly 3,500 new churches planted since 1991 by Mission ONE’s indigenous ministry partners

Cross-cultural partnership, Global Christian mission, Partnership with national missionaries
Mission ONE partners with outstanding indigenous Christian leaders and their works of evangelism, church planting and holistic ministry—in Africa, Asia, and the Middle East

Since the beginning of Mission ONE in 1991, over $3.5 million has been sent to support our national missionary partners and their projects in Africa, Asia, and the Middle East. During that time, our partners have reported tens of thousands of conversions to Christ and nearly 3,500 new churches planted, mostly among Muslims, Hindus, Buddhists, and animistic peoples. All praise to God!

“And the rain came”

Cross-cultural partnership, Indigenous ministries, National missionary stories, Partnership with national missionaries, Stories and reports
Mission ONE partners Severino & Rose Janus are key leaders serving with Evangelical Free Church of Sudan. They live in Torit, Southern Sudan, and oversee the work of the EFCS Sudan Team.

Below is an excerpt from a recent quarterly report from Pastor Severino Maira Janus, serving with Evangelical Free Church of Sudan.

Around July when the drought hit the entire Southern Sudan, Chukudum County was much affected. William and some missionaries were serving in Nakishot, but during the absence of rain in the area the crops were failing. The local population who were mostly traditional Africans blamed the missionaries in that they have stolen their rain and they asked them to leave the area. That was an opportunity for Rev. William to share Christ with those people who are ignorant about God. He told them that man couldn’t possess rain, only God who owns everything including rain. If we need rain, let us pray God will open the windows of heaven and let the rain come to us. After listening to him, God answered their prayers and the rain came. Many people from that area accepted the Lord and the church was planted among these primitive people.

Pastor Severino and Evangelical Free Church of Sudan have been ministry partners with Mission ONE since the early 1990s. Under Severino’s leadership, dozens of churches have been planted. Severino is currently developing a bi-vocational training center in Torit called Bright Hope School of Theology. Their vision is to develop Christian leaders in theological training while also equipping them with vocational skills to aid in the long term sustainability of the local church—along with development of the economy of Southern Sudan.

For more information about the ministry of Evangelical Free Church of Sudan, contact Werner Mischke at werner@mission1.org.

Understanding the culture scale, Direct/Indirect, through the lens of honor & shame, part 2

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Honor and shame, Quotes, articles & books related to cross-cultural partnership
Christ healing the withered hand by James Tissot, a classic honor-shame confrontation
Christ Healing the Withered Hand, by James Tissot, showing the public nature of Jesus’ interactions with the Pharisees

This post is a follow-up to my last entry concerning the five basic culture scales. Our focus here is on the culture scale of Direct/Indirect. My explanation of Direct versus Indirect communication is contained inside of an analysis of a passage from Matthew 12. Since I am trying to explain the basic culture scales through the lens of honor and shame, I also introduce in this post something called the “honor game of challenge and riposte.” I am concerned that this post overlaps several ideas which may be new to you, and therefore may be difficult at first to understand. So read previous posts about honor and shame if you have not already, and read this one with care. I trust it will be worth your while. –wm

Most, if not all, of the interactions recorded in the Gospels between Jesus and the Pharisees—were conducted in public. These interactions, when seen through the cultural lens of honor and shame, follow the rules of the ‘honor game,’ also known as challenge and riposte. (The word ‘riposte’ comes from the sport of fencing; it means “a quick return thrust following a parry.” Socially speaking, a riposte is “a quick clever reply to an insult or criticism.”) According to Jerome Neyrey’s brilliant book, Honor and Shame in the Gospel of Matthew, there are four steps to this protocol or social code of 
“push and shove:”[1]

  1. claim of worth or value,
  2. challenge to that claim or refusal to acknowledge the claim,
  3. riposte or defense of the claim, and
  4. public verdict of success awarded to either claimant or challenger.

In the following example, you’ll see … Jesus’ claim of worth or value … the challenge by the Pharisees to Jesus’ honor … the riposte by Jesus in defense of his claim … and the public verdict. You will also observe that the riposte by Jesus consisted of both direct and indirect communication—in addition to a healing miracle.

For the Son of Man is lord of the Sabbath. He went on from there and entered their synagogue. And a man was there with a withered hand. And they asked him, Is it lawful to heal on the Sabbath?—so that they might accuse him. He said to them, Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? Of how much more value is a man than a sheep! So it is lawful to do good on the Sabbath. Then he said to the man, Stretch out your hand. And the man stretched it out, and it was restored, healthy like the other. But the Pharisees went out and conspired against him, how to destroy him. Jesus, aware of this, withdrew from there. And many followed him, and he healed them all and ordered them not to make him known … And all the people were amazed, and said, Can this be the Son of David? (Matthew 12:8–15, 23 ESV)

1. Claim of worth or value: Matthew 12:8 is a claim by Jesus concerning his worth and value. Verses 1–7 of this chapter describes the confrontation between Jesus and the Pharisees concerning the disciples plucking and eating grain on the Sabbath. Verse 8 is the verdict—“For the Son of Man is lord of the Sabbath.”

2. Challenge to that claim or refusal to acknowledge the claim: Verse 10 displays the challenge by the Pharisees to Jesus’ claim. “And they asked him, Is it lawful to heal on the Sabbath?—so that they might accuse him.”

3. Riposte or defense of the claim: Jesus’ riposte, or defense, is in three parts.

First, Jesus uses indirect communication. “He said to them, Which one of you who has a sheep, if it falls into a pit on the Sabbath, will not take hold of it and lift it out? Of how much more value is a man than a sheep! … ” (v11–12). Jesus paints a picture of a sheep in desperate need rescued by its shepherd—a picture that goes beyond reason to connect heart-to-heart. Jesus answers their challenge indirectly.

Second, Jesus adds a declarative direct response. Jesus says straightforwardly, “So it is lawful to do good on the Sabbath” (v12).

Third, Jesus adds to his words an action—he performs a miracle: “Then he said to the man, Stretch out your hand. And the man stretched it out, and it was restored, healthy like the other” (v13).

This three-part riposte to the Pharisees’ challenge was so powerful that “the Pharisees went out and conspired against him, how to destroy him” (v14). Why were they so enraged? Because their honor and standing in the public sphere took a huge hit, while at the same time, the honor and renown of Jesus was skyrocketing. This led to …

4. Public verdict of success awarded to either claimant or challenger. “And many followed him, and he healed them all and ordered them not to make him known … And all the people were amazed, and said, Can this be the Son of David?” (v15, 23). The public verdict of increased honor for Jesus is represented by the words, “And many followed him” and “all the people were amazed.”

What does this understanding about direct and indirect communication mean for the practice of cross-cultural partnership?

The majority of westerners, including Christians, are more comfortable with direct communication. Americans hold people in high esteem who can quickly ‘get to the bottom line’ … who do not ‘beat around the bush.’ Business executives respect employees who are ‘brutally honest.’ Americans often believe it takes too long to tell a whole story to make a point. Just make the point!, we contend.

In contrast, non-western peoples are often more comfortable with indirect than direct communication. Indirect communication includes the practice of storytelling and the use of poetic forms of speech. Indirect communication also means a hesitancy to give bad news. From an honor and shame perspective, this makes perfect sense. The beauty of indirect communication allows individuals to save face when giving bad news. Indirect communication saves face of the one bearing the bad news as well as saving face of the person receiving the news.

Here are some suggestions for western practitioners of cross-cultural partnerships:

  1. Slow down and be extra generous with your time. If you expect to work through an issue of your partnership in 20 minutes, triple it and plan for an hour. Expect indirect communication, and it will take you at least two or three times longer to thoroughly discuss the issue.
  2. Learn to be a good storyteller. Storytellers are highly respected in non-western cultures. If you are a good storyteller, you will use a form of communication that is indirect, and gain favor with your cross-cultural partners and with the individuals and families in their community.
  3. Be gentle when communicating directly. Of course, direct communication is still needed for effective cross-cultural partnerships. But you can communicate in an overbearing manner, or in a gentle, effective manner. Choose the latter by the grace of God.
  4. Use written documents. A written document or partnership agreement is usually a form of direct communication. This can be a helpful tool to review the logistics of the partnership, along with expectations and goals. At the same time, do not use the document as a “hammer” to enforce behavior; instead, use it as a guide that serves your vision to bless the peoples served by the partnership for the glory of God.

1. Jerome H. Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminister Press) 1998, p. 20

Understanding the culture scale, Direct/Indirect, through the lens of honor & shame

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Honor and shame

Take a quantum leap in understanding your cross-cultural ministry partner by understanding the five basic culture scales. Today’s focus: Direct/Indirect.

Pictures taken on the evening of the story below

A story of indirect communication in an honor and shame culture

We were driving in a large Arab city in the Middle East earlier this year. My dear friends (and Mission ONE ministry partners) Fahim and Karima (not their real names), were in the front. I was in the back seat. It was about 7:30 at night and we were looking for a certain neighborhood where we could find the proper evening accommodations for me. In order to get directions, we stopped at a parking lot in front of a shop where some young Arab men were standing around and talking. Fahim asked them for directions; one of the young men answered how to get to the neighborhood we were looking for. We drove away, proceeding according to his directions.

We soon discovered that these directions were misleading. As we continued driving around, not able to find the place we were looking for, I suggested from the back seat that maybe it was an example of the “honor and shame” culture at work. We ended up going in circles, and a few minutes later, Fahim, said, Yes, I think you are right about this honor and shame in our culture. We ended up in the same neighborhood in front of the same Arab guys; Fahim, himself an Arab, yelled at them in mild disgust.

Eventually, we found our destination through trial and error.

What happened to us? Here’s my explanation using the cultural lens of honor and shame.

  • Generally speaking, non-westerners, including Arab men, are committed to avoiding shame. While shame avoidance is a powerful motivation in all cultures including the west, this need to avoid shame is of another order of magnitude in eastern cultures; one might even say it as strong as the need to breathe. Maintaining one’s honor is simply vital in the truest sense of the word.
  • Indirect communication is part of avoiding shame; it protects the honor—both of the one speaking and of the one hearing. This is true for oneself and for one’s family, group of friends, or clan. Honor is established and maintained in public, face-to-face.
  • One of the characteristics of honor/shame cultures is the social ‘game’ of challenge and riposte. It may also be referred to as the honor game, or push-and-shove. This honor game is ubiquitous in eastern cultures; that is, it’s everywhere, all the time, for everybody. It is simply taken for granted as a normal, essential part of social interaction. And it is crucial for westerners in an eastern culture to understand that in public social situations, this ‘honor game’ is being played—constantly.
  • From the perspective of the Arab guys who were hanging around, our car drove up to them; they were asked a question which posed a challenge. Would they have the ability to provide the information needed in order for the people in the car to get to where they wanted to go? Would they know the answer? Would they satisfy the need of the people in the car who were lost? Would they be able to help? Would they pass the test?
  • This “test,” however small to the western mind, nevertheless constituted a genuine challenge to their honor. The young Arab man who answered us felt obligated to respond in such a way that everyone’s honor would be protected, and no one would be shamed—especially he and his friends.
  • In order to preserve their group honor and individual honor (which are inextricably linked), the Arab man invented an answer and gave us information which at best was incomplete, and at worst, completely contrived and wrong. However, while the answer was not accurate, it was given confidently; thus, their honor, individually and collectively, was preserved. Furthermore …
  • In the moment when the Arab guys answered the question, the honor of those in the car—my friends and me—was also preserved. How so? Because we did not have to experience the disappointment/shame of being told, No, we do not know and we cannot help you.

This story represents a social dynamic called “saving face,” because honor is established and maintained in public, face-to-face. In eastern cultures, saving face is as common as breathing—an example of indirect, as opposed to direct, communication.

Peterson’s Five Basic Culture Scales

According to Brooks Peterson in Cultural Intelligence: A Guide to Working with People from Other Cultures, there are five basic culture scales. They are: 1) Equality/Hierarchy, 2) Direct/Indirect, 3) Individual/Group, 4) Task/Relationship, and 5) Risk/Caution. Last week, this blog focused on the culture scale of Equality/Hierarchy. In this post, we are looking at Direct/Indirect, which refers to the degree to which people communicate directly or indirectly.

According to Peterson[1], the culture scale of Direct versus Indirect has the following features:

This second culture scale relates to the way people communicate and interact with one another in face-to-face verbal and nonverbal communication and in written communication.

A direct style means people prefer to

  • be more direct in speaking and be less concerned about how something is said,
  • openly confront issues or difficulties,
  • communicate concerns straightforwardly,
  • engage in conflict when necessary,
  • express views or opinions in a frank manner, and
  • say things clearly, not leaving much open to interpretation.

An indirect style means people prefer to

  • focus not just on what is said but on how it is said,
  • discreetly avoid difficult or contentious issues,
  • express concerns tactfully,
  • avoid conflict if at all possible,
  • express views or opinions diplomatically, and
  • count on the listener to interpret meaning.

Using Peterson’s words to add understanding to my story above, we could say that the Arab men who gave incorrect directions were “discreetly avoiding difficult or contentious issues” … “avoiding conflict if at all possible” … “expressing views or opinions diplomatically” … and perhaps, “counting on the listener to interpret meaning.”

In the next post, we will look at an example from Scripture of the use of direct versus indirect communication, and then consider some implications for cross-cultural partnership.

Note: If you want an assessment of your own personal cultural style, go to Brooks Peterson’s web site: accrosscultures.com. Select the link, Begin the Peterson Cultural Style Indicator. You will be able to compare your own cultural style to the general cultural style of the nation where you are engaged in a cross-cultural partnership. There is a fee of $50 for this assessment, but I think it’s an excellent investment in your understanding of the contrast in cultural styles and the adjustments which people on both sides of your partnership may need to make—in order to achieve greater understanding and a more effective partnership.

1. Brooks Peterson: Cultural Intelligence: A Guide to Working with People
from Other Cultures (Boston: Intercultural Press) 2004, p. 40

Understanding the culture scale, Equality/Hierarchy, through the lens of honor & shame

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Global Christian mission, Honor and shame, Quotes, articles & books related to cross-cultural partnership

You can take a quantum leap in understanding your cross-cultural ministry partner by understanding the five basic culture scales. Today’s focus: Equality/Hierarchy.

According to Brooks Peterson in Cultural Intelligence: A Guide to Working with People from Other Cultures, there are five basic culture scales. They are: 1) Equality/Hierarchy, 2) Direct/Indirect, 3) Individual/Group, 4) Task/Relationship, and 5) Risk/Caution.

Peterson’s Five Basic Culture Scales

What I plan to do in this series of posts is to explain these one at a time, and further, to enhance our understanding of them through the lens of honor and shame. I also hope to clarify this through biblical illustrations.

Let’s start with Equality/Hierarchy. According to Peterson:[1]

A style based on equality means people prefer to:

  • be self-directed,
  • have flexibility in the roles they play in a company or on a team,
  • have the freedom to challenge the opinion of those in power,
  • make exceptions, be flexible, and maybe bend the rules, and
  • treat men and women in basically the same way.

A style based on hierarchy means people prefer to:

  • take direction from those above,
  • have strong limitations about appropriate behavior for certain roles,
  • respect and not challenge the opinions of those who are in power because of their status and their position,
  • enforce regulations and guidelines, and
  • expect men and women to behave differently and to be treated differently.

Equality: Where employees are granted the power to take initiative even if they don’t have a position or title after their name.

Hierarchy: Where the manager is expected to take control and make the decisions.

You may note that while Peterson’s descriptions are framed in business language, they are highly applicable to the work of cross-cultural ministry partnerships; this outline simply describes the way our values of equality or hierarchy invariably influence the different ways we relate to and work with others.

An example from Scripture: David spares Saul’s life / 1 Samuel 24

The Scripture passage of 1 Samuel chapter 24 is part of a series of events in which Saul tries, directly and indirectly, to get rid of David. Understanding the cultural value of honor and shame brings much clarity to these events.

Let’s do a little review:

David gains great honor and public acclaim by defeating Goliath the giant Philistine (1 Samuel 17). David’s courage is in the context of defending the honor of God and the honor of God’s people.

And David said to the men who stood by him, What shall be done for the man who kills this Philistine and takes away the reproach from Israel? For who is this uncircumcised Philistine, that he should defy the armies of the living God? ( 1 Samuel 17:26 ESV)

David’s victory resulted in a huge accrual for him of achieved honor.

In chapter 18, Saul becomes jealous of David. Notice how the achieved honor of David was publicly recognized by the women who danced and sang in celebration of David. Note also that Saul recognized that David’s achieved honor also seemed to be elevated by the women to a form of ascribed honor.

As they were coming home, when David returned from striking down the Philistine, the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with tambourines, with songs of joy, and with musical instruments. And the women sang to one another as they celebrated, ‘Saul has struck down his thousands, and David his ten thousands.’ And Saul was very angry, and this saying displeased him. He said, They have ascribed to David ten thousands, and to me they have ascribed thousands, and what more can he have but the kingdom? And Saul eyed David from that day on (1 Samuel 18:3–9 ESV).

It is easy for us to recognize Saul’s jealousy. But when you add to this the understanding that in an honor and shame culture, honor is a zero-sum game, the power of this value to influence behavior is raised to another order of magnitude.

What does this mean, that honor is a zero-sum game? Simply this: It is the belief that “everything in the social, economic, natural universe, everything desired in life: land, wealth, respect and status, power and influence exist in finite quantity and are in 
short supply.”[2] In other words, If you gain, I lose … And if I gain, you lose. It is the belief that we cannot both increase in honor at the same time, because it is ‘a limited good,’ there’s only so much land …  there’s only so much wealth … there’s only so much honor.

From an honor and shame perspective, King Saul saw that his ascribed honor as king was threatened by the achieved honor of David. Saul’s very personhood, his total identity was threatened by David, and this caused him to rage with jealousy and seek David’s demise. Saul’s honor was at stake, and I believe he considered it the equivalent of a mortal threat. Naturally, Saul became obsessed with finding a way to kill David.

After a series of attempts by Saul to kill David (1 Samuel 18–23), chapter 24 finds David and his men in the innermost part of a cave, and when they go toward the entrance, they discover to their surprise that their mortal enemy King Saul is there sleeping. Some of David’s men say here’s your chance to kill your enemy, but David says no …

And the men of David said to him, Here is the day of which the LORD said to you, Behold, I will give your enemy into your hand, and you shall do to him as it shall seem good to you. Then David arose and stealthily cut off a corner of Saul’s robe. (1 Samuel 24:4 ESV)

Because of David’s loyalty to the position of the king who had been anointed by God—along with his obedience to the Spirit of God—David was committed to respecting the ascribed honor of Saul. Using the terminology of the culture scale of Equality/Hierarchy, this story illustrates David’s commitment to hierarchy as opposed to equality.

He said to his men, The LORD forbid that I should do this thing to my lord, the LORD’s anointed, to put out my hand against him, seeing he is the LORD’s anointed. So David persuaded his men with these words and did not permit them to attack Saul. And Saul rose up and left the cave and went on his way. (1 Samuel 24:6–7)

David was displaying his commitment to God. To quote Peterson near the beginning of this post, David is an example of “taking direction from those above, having strong limitations about appropriate behavior for certain roles, and respecting and not challenging the opinions of those who are in power because of their status and their position.”

What are some applications to cross-cultural partnership? Understanding that most of the peoples of the non-western world hold to the values of hierarchy as opposed to equality, it is likely that western and nonwestern partners will confront situations where this collision of values will cause confusion and sometimes conflict. Here are some examples:

  • A westerner may be visiting the cross-cultural partnership and discover that he or she is treated with respect and honor that is unusual for western culture. This may make him or her feel uncomfortable, and one may want to refuse the honor given. But be careful: it can be disrespectful of their culture not to receive the honor they want to give you. Principle: A westerner should graciously receive the honor he or she is offered.
  • A westerner may want to display the attitude of being a servant-leader by doing things to serve others in an egalitarian manner. Like washing the dishes after a meal with your host family in their home. You may have a sincere heart in doing this but this can violate the hierarchical values of the home and society where you are serving. Principle: Don’t be a showoff.
  • A westerner may want to become friends or exchange email addresses with a member of the church family which is led by a nonwestern Christian pastor/leader. This may be viewed as inappropriate by the nonwestern leader because it displays an independent attitude which is not in keeping with the hierarchical values of their culture. It could cause conflict or suspicion between the western Christian leader and the majority-world Christian leader. Principle: Keep the primary relationship between leaders.

What do you think? What examples can you share to illustrate tensions that can develop in partnerships because of the dynamics represented by the culture scale of Equality/Hierarchy? Please comment.

Note: If you want an assessment of your own personal cultural style, go to Brooks Peterson’s web site: accrosscultures.com. Select the link, Begin the Peterson Cultural Style Indicator. You will be able to compare your own cultural style to the general cultural style of the nation where you are engaged in a cross-cultural partnership. There is a fee of $50 for this assessment, but I think it’s an excellent investment in your understanding of the contrast in cultural styles and the adjustments which people on both sides of your partnership may need to make—in order to achieve greater understanding and a more effective partnership.

1. Brooks Peterson: Cultural Intelligence: A Guide to Working with People
from Other Cultures (Boston: Intercultural Press) 2004, p. 37
2. Jerome H. Neyrey: Honor and Shame in the Gospel of Matthew (Louisville: Westminister Press) 1998, p. 11

Ascribed honor versus achieved honor: what does it mean for cross-cultural partnerships?

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Global Christian mission, Honor and shame

There are two kinds of honor—ascribed honor and achieved honor. It is important for westerners to understand the difference. It will help them navigate social situations in all honor and shame societies, particularly those in the Muslim world and Asia. The result should be healthier relationships, deeper friendships, more effective cross-cultural partnerships, and ultimately … and more people following Christ to the glory to God.

Ascribed honor is the value given to a person in public based on one’s family, bloodline, and heritage. On the other hand, achieved honor is the value or worth given to a person based on what one has accomplished—usually through some form of competition or challenge; rivalry or warfare can also be part of this.

This contrast is easy for westerners to understand—we acknowledge both the ascribed honor of powerful political families, and we celebrate the accomplishments of great athletes, an expression of achieved honor. However, what westerners do not normally recognize is the intensity to which the pursuit of honor and the avoidance of shame influences the behavior of people. Honor and shame is a core value for family, vocation, politics, religion—in short, for everything that matters in life.

One way to explain the difference between ascribed honor and achieved honor is to let the Bible give us examples. Consider the following verses about the honorable, indeed, glorious, identity of Jesus Christ.

Here are two verses about the ascribed honor of Jesus Christ:

  • “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1 ESV). Note that the entire first chapter of Matthew is given to establish the honor of Christ’s identity by establishing the Jewish family line through which Jesus came. This was extremely important to the Jewish people, and it makes perfect sense that it appears in Matthew’s gospel, since this gospel more than any other was written to the Jewish audience.
  • “and behold, a voice from heaven said, This is my beloved Son, with whom I am well pleased” (Matthew 3:17 ESV). Following the baptism of Jesus, God the Father declares the honor of his Son by publicly stating his divine love and pleasure toward him.

Here is a classic passage about the achieved honor of Jesus Christ:

  • And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9–11 ESV). Note the the word, “Therefore.” This word is a conjunction, linking the super-exaltation of the Lord Jesus Christ with what he achieved on the cross. His honor was, in this sense, earned or achieved, because of the humiliation he suffered and the work he accomplished (“It is finished!”) through his Passion and crucifixion.

Below is a passage, Hebrews 1:1–5, 8–9 (ESV) describing both the ascribed honor and achieved honor of Jesus Christ:

1  Long ago, at many times and in many ways, God spoke to our fathers by the prophets,
2  but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, [ascribed honor] through whom also he created the world.
3  He is the radiance of the glory of God and the exact imprint of his nature [ascribed honor], and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high [achieved honor],
4  having become as much superior to angels as the name he has inherited is more excellent than theirs [ascribed honor].
5  For to which of the angels did God ever say,

You are my Son,
today I have begotten you? [ascribed honor]

Or again,

I will be to him a father,
and he shall be to me a son? [ascribed honor]

8  But of the Son he says,
Your throne, O God, is forever and ever,
the scepter of uprightness is the scepter of your kingdom.
9  You have loved righteousness and hated wickedness;
therefore God, your God, has anointed you
with the oil of gladness beyond your companions. [achieved honor]

In fact, when you read the first two chapters of Hebrews, one can see it is permeated by the eastern value of honor and shame. The author is making an irrefutable case for the exalted honor of the Son of God, the Lord Jesus Christ.

A western Christian may observe this in a detached, logical way—while the eastern Christian may perceive this with far more relevance and impact. For the western Christian, it would be like looking a map called the Bible and seeing on that map a river called The Honor & Glory of the Son of God. The western believer says, “Ah, yes, there it is, that is a very big river, indeed.”

Christians from an eastern culture—where the value of honor and shame dominates life—would be more likely to receive this passage of Scripture with deep emotional and life-impacting significance. Because of the cultural significance of honor and shame, for them it is unlike seeing the name of the river on a map; it is more like swimming in that river of truth, being influenced by the strong current of the river, terrified by its depth while enjoying its freshness and life-giving purity. The eastern believer cannot compartmentalize this as a facet of truth to be acknowledged, but swims in this honor and shame reality every hour of every day of his life.

Can you begin to see how this understanding about honor and shame could significantly impact the work of facilitating a healthy cross-cultural ministry partnerships between eastern and western Christians?

  • Consider the importance of ministry focused on family, fatherhood, and bloodline as opposed to ministry centered on individuals. Ministry to the family and children is important in western churches; how much more important is it in eastern cultures?
  • What if you are invited to visit the parents of your ministry partner? What is the best way to handle that? What does that mean for your partnership?
  • What does the strong avoidance of shame imply concerning the directness or indirectness of your communication styles? The honor-and-shame practice of ‘saving face’ plays a huge role here.
  • How does honor and shame impact a ministry partner’s willingness to assume risk or to live with caution?
  • Competition, envy, and rivalry are on the dark side of the honor and shame value system. Is this showing up anywhere in the dynamics of your cross-cultural partnership? How do you respond?

Fortunately, the answers for these questions are all in the Bible, because the Bible was written from an honor and shame cultural perspective. What do you think? Do you have an experience or insight that can help others? Please share them in the comments section below.

Let’s serve our cross-cultural partnerships with biblically-informed cultural intelligence, for the honor of the Lord Jesus, and to the glory of God. Understanding honor and shame, and embracing the God’s passion for his glory among the nations, can help us do that.


Study the Bible together using the “honor and shame” lens

Cross-cultural partnership, Global Christian mission, Indigenous ministries, Partnership with national missionaries, Short-term missions, Stories and reports, Training

What is a powerful relationship building activity
between cross-cultural partners from the east and west?
Studying the Bible together using the lens of ‘honor and shame.’

When you explore the value of honor and shame in the Bible, you will see a prevalent cultural and theological theme. Words like … honor … glory … name … ashamed … exalted … rivalry … boasting … these words and the stories which relate to them—all relate to the ‘honor and shame’ worldview of the cultures of the Bible.

When I was in the Middle East in May 2009, I shared in a Bible study with a group of mostly first-generation believers from a Muslim background who were part of church deeply involved with Mission ONE’s cross-cultural ministry partner there. Our study was in the book of Philippians. It was a nourishing time in the Word of God together.

Arabs studying
Arab men in a small group studying the book of Philippians through the lens of ‘honor and shame.’ There is something very special about learning together that builds a cross-cultural partnership.

Here’s how we did this:

  1. We read and meditated beforehand. In the three-month period before going to the Middle East, I read through Philippians several times. In addition, I read through several other letters of Paul, and I underlined in my Bible the words and verses that relate to honor and shame. This practice was extremely helpful in helping me see the commonness of the theme in Paul’s writings.
  2. We agreed to a one-day study. Our ministry partner in the Middle East had asked me to lead a Bible-teaching event or seminar during my upcoming visit. I suggested that we do a study in the book of Philippians through the lens of honor and shame. He agreed. I also suggested to him that he share this with the church family and that they begin reading through Philippians on their own. Many did so.
  3. I asked the pastor to provide background teaching on the book of Philippians. The pastor accomplished this by asking one of the church members to do this. It was empowering to the church member (who was relatively young in the faith)—and provided the background teaching that helped everyone have a proper context for the book. To make sure this was done appropriately, I suggested a list of questions that should be answered dealing with history, geography and significance of the city of Philippi.
  4. I taught Philippians chapter 1 through the honor and shame lens. I began by teaching through Philippians 1 verse by verse. This showed to everyone the surprising but clear—sometimes implicit and sometimes explicit—honor and shame theme in Paul’s letter to the church at Philippi. You will observe that a major issue in chapter one is Paul’s imprisonment and the degree to which the shame of being in prison affected both his sense of identity as an apostle of Jesus Christ—and his relationship with his friends at Philippi.
  5. We broke into small groups for chapters 2, 3, and 4. We had each small group take about 30 to 45 minutes to consider the way that honor and shame is woven into Paul’s writings. Each group wrote their results on a big sheet of paper using markers. Then, a member of each group presented their results to the whole group, along with further discussion.

The results of this time of learning and studying together was profound for some of the individuals present.

  • One woman was able to face the shame she had experienced as a follower of Christ who had left the Muslim sect roots in which she was raised. She told me that she was set free to live with a new boldness.
  • A man in his mid-20s told me that this study was particularly significant to him because he himself had been imprisoned for his faith for more than two months some nine years prior. It was freeing to him to see that Paul also struggled with the shame of being in prison (Phil. 1:20).
  • We observed that the passage in Philippians 2:5–11 addresses the intense Muslim objection to Christ’s public humiliation/crucifixion; Muslims would say, “God would NEVER allow his son to be so totally humiliated and shamed—this is inconceivable!” Paul answers this objection by countering with great drama and revelation from God …

Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:9–11)

This experience for me was an outstanding time of learning together—building a deeper bond—for a healthy cross-cultural partnership. I am so grateful for the oneness we have in Christ with friends around the world. To God be the glory.

Why understanding “honor and shame” matters in cross-cultural partnership

Competencies for cross-cultural partnership, Cross-cultural partnership, Cultural intelligence, Global Christian mission, Quotes, articles & books related to cross-cultural partnership

Honor-and-shameUnderstanding honor and shame as a dominant value in eastern cultures helps us differentiate the “east” from the “west.” In the United States and other western nations, the values of right and wrong are dominant in contrast to honor and shame. Another way of describing this is to say that the west has “guilt-based” societies, whereas the east has “shame-based” societies. This contrast is extremely significant in the way people lead their families, order their lives, make decisions, and relate to others in their community. It is a core value for family, vocation, politics, religion … in short, for everything that matters in life.

An excellent resource for understanding the honor and shame culture of the eastern world (and the cultures of the Bible) is Jerome H. Neyrey’s Honor and Shame in the Gospel of Matthew. The opening chapters alone provide an excellent overview of the prominence of the honor and shame values which are entrenched in the eastern world, beginning with the ancient world of Greece and Rome. Here are some quotes …

Honor is defined as “the worth or value of persons both in their eyes and in the eyes of their village, neighborhood, or society” … “The critical item is the public nature of respect 
and reputation.” (p. 15)

[Quoting Aristotle]: “Now the greatest external good we should assume to be the thing which we offer as a tribute to the gods and which is most coveted by men of high station, and is the prize awarded for the noblest deeds; and such a thing is honour, 
for honour is clearly the greatest of external goods … it is honour above all else that great men claim and deserve.” (p. 5)

“It would not be an understatement to say that ‘honor’ as reputation and 
‘good name’ was endemic to 
the ancient world; hence, we hear classicists and anthropologists calling it a ‘pivotal value’ of 
the Mediterranean world, both ancient and modern.” (p. 5)

[Concerning Scripture]: “Whether we turn to Paul’s letters and examine his self-presentation, his conflict with rival teachers and preachers, his praise of certain behavior or blame of other, or his articulation of the status and role of Jesus—all of this needs to be assessed in light of the pivotal value of his world, namely, honor and shame.” (p. 15)

I believe that when Christians from the west are partnering cross-culturally with Christians in the east, then the understanding of the honor and shame value system is crucial to having deep friendship and a healthy partnership. This is but one aspect of the cultural intelligence (CQ) that believers need to acquire to be effective in a cross-cultural partnership.

In the next few posts, I will explore this further, and include some personal stories from my experiences in the Middle East that involve a partnership ministry which serves among various Muslim groups.

What do you think? I invite your comments concerning the significance of honor and shame in ministering cross-culturally.

Sailing conversation goes forward

Competencies for cross-cultural partnership, Cross-cultural partnership, Global Christian mission, Short-term missions
The powerboat represents the modern paradigm— bottom-up, high-control, power “inside the boat.” The powerboat is fast, makes big waves, and is driven to its destination without regard for the wind. The sailboat represents the biblical paradigm— top-down, high-trust, power “outside the boat.” The sailboat is sometimes fast, sometimes slow. It is quiet, and moves with cooperative reliance on the wind.
The powerboat represents the modern paradigm—bottom-up, high-control, power “inside the boat.” The powerboat is fast, makes big waves, and is driven to its destination without regard for the wind. The sailboat represents the biblical paradigm—top-down, high-trust, power “outside the boat.” The sailboat is sometimes fast, sometimes slow. It is quiet, and moves with cooperative reliance on the wind.

The conversation about “Powerboat versus Sailboat” comparing paradigms for Christian ministry—goes forward in two ways: 1) a new report, and 2) a new blog

1) A new report is available. It is titled: A report on “Catching the Wind of God—A Sailing Retreat” (Contrasting the “Powerboat” and “Sailboat” mindset for leadership), Belhaven College, Jackson, Mississippi, September 1–3, 2009

2) A new blog has been launched: “Sailingfriends.” Alex Araujo of Partners International is the primary author of the blog. It is a place where the conversation continues concerning the contrasting paradigm represented by “powerboat versus sailboat.” Check it out! This site is focused exclusively on the theology, theory and practice of this paradigm shift … from powerboat to sailboat.

The chart below summarizes the contrast in paradigms:

pwerboat-sailboat-chart

What is the significance of this for cross-cultural partnership ministry? The report adds more weight to the view that a powerboat paradigm for cross-cultural partnership ministry is not nearly as effective as a sailboat mindset. This is enormously important, considering the sheer volume of short-term mission efforts, as well as cross-cultural partnerships, conducted by western Christians and church groups in the majority world.

For more insight concerning the significance of this paradigm for cross-cultural partnership ministry, read this short article which I co-authored with Alex Araujo and Mary Lederleitner: “To Catch the Wind: A New Metaphor for Cross-Cultural Partnership.”