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Cross-Cultural Adaptation in Youth Ministry Training - Bill HodgsonPresented by Bill Hodgson, Campus Crusade Australia
In becoming aware of what cultural baggage we are passing on to others we must firstly be aware of our own culture and the world view, beliefs, assumptions values and behaviours that we take for granted. These things are as obvious but as invisible as the lenses of our eyes. Unless we study ourselves from the vantage point of another they remain invisible. Yet everything we see and understand of the world around us is focussed and shaped through them. What are some of the basic assumptions westerners make? What focuses and shapes our worldview? Knowing these things can assist us to think beyond them. In an article on Cultural Assumptions of Western Missionaries (Anthropological Insights For Missionaries, Hiebert, Baker, 1985), the author details a number of western assumptions flowing from the worldview underpinning our culture. The following is a summary of a few of those with comments on implications to taking training in youth ministry from western to other cultures. A. A Real and Rational World. A Greek-Platonic dualism between spirit and matter, natural/supernatural as that real and rational is studied, measured and verified through the sciences and religion deals with the rest. Eastern cultures view all the world as imaginary, the product of the god's dreams, and Hebrew culture views the dualism between the Creator God and his creation. Popular western culture of post modernism and new age would break down the firm Greek dualism. B. Analytical Approach. We assume the world is not only real but orderly, predictable, knowable, understandable, explainable, even controllable. Problems can be solved based on principles, laws, fixed relationships/correlations. So if something goes wrong or isn't working we ask: What went wrong? Why did this happen? What's the cause(s)? Who's fault and who /what to blame? When an organisation is unfruitful and not progressing (we assume progress is a given), we assume there is a problem we can analyse and solve. We assume cause analysis is not only helpful but essential. Other cultures make no such assumption seeing multiple inter linked largely unpredictable causes and effects so detailed planning and analysis is of little value. An analytical approach to the world shows in three further assumptions: 1. Either-or-thinking: two fold judgments are made based on principles (truths) 2. Planning: problems can be foreseen and forestalled, set and achieve goals, exercise the power of choice. 3. Pragmatism: the end justifies the means and sanctifies the process (do what works and if it works it's right). Other cultures see the means and process as equally or more important than the end whether it works/ produces or not. Implication: The evaluation of ministry and vision planning process is strongly reflective of western management thinking. This will not carry the same credibility and assumed value in other cultures less 'western'. In those that are increasingly westernised these things may well be seen as secular or business and unsuitable to be applied to spiritual, sacred things. C. A Mechanistic World View. Nature and society are viewed as a machine where forces and people are cogs in the gears controlled by lifeless forces. So roles, tasks, contracts are predetermined and completing tasks takes priority over relationships. In other cultures "life is full of negotiation over which the individual has only limited control. Relationships takes precedence over completing the tasks." (p 120) Mechanistic view shows out in production-and-profit, quantification-measurability, and assembly-line mentality. Implication: The use of the strategy as a measurement and predicting tool is very mechanistic and we can not assume the same value will be assumed by other non western cultures. Moving with the movers is a philosophy that reflects a mechanist view, relationships being second to "productivity" and achievement of end goal/purpose. There is a danger in teaching the strategy as some kind of precise science or formula even in our own culture. To what degree is the strategy descriptive and prescriptive? D. Individualism: The basic building block of western culture is the individual (my thoughts, my things, my choice/decision, my rights, my worth). The basic building block of most non-western cultures is the group (our group's thoughts, things, choices, rights, best interest). Dignity, respect, honour, and harmonious relationships are uppermost. The qualities that help preserve the group and achieve group goals are uppermost, qualities that help achieve certain individual goals are secondary. Saving "face" avoiding any sense of shame embarrassment or humiliation in the group - is uppermost. Individualism shows in our emphasis on: 1. Search for identity. Who am I, what am I worth, what is my role and place? These are not issues in societies where the basic reference point is the group and the group defines them. 2. Self-reliance. We expect people to take care of themselves; independence. Inn many other cultures the ideal is dependence. 3. Contractual groups. Association based on common goals rather than on shared identity, loyalty of the group. 4. Need to be liked. 5. Private ownership. Mine not ours. Ownership itself is a give in western culture but not so in many others where ownership remains the tribes, the gods or the groups and individuals simply have use of it for a while as needed. 6. Humanitarianism. Expression of the worth of every individual. Implications: Small group ministry and a strong sense of group identity lend itself to non-western cultures. However the approach we have to individual challenges, individual commitment to personal growth and not having friendship groups stay together may well be working against the cultural norm. The challenge will be to identify and hold to the biblical principle while not passing on western individualism. Perhaps Jesus calling of four fishermen, a group in itself, demonstrates this non-western value in action. It also suggests that breaking from the norm in churches to apply a radically new paradigm of ministry will require a sense of strong supportive community for the leaders to identify with as they may well face social pressures to hold formation. What we may view as innovation and individual initiative could well be viewed in another culture as rebellion, rejection or devaluing the group and its history/traditions. Leaders must possess humility and maturity to minimise this response. They will benefit from being viewed credibly by having the right connections and 'endorsements'. Without these multiplication will be limited if to follow suit is seen as leaving the 'group'. D. Equality 1. Informality. Little recognition of position rank or place. 2. Competition and free enterprise. Fair play. 3. Direct and confrontational. In your face approach to problem solving and relationships. 4. Cooperation - as a means for personal gain so 'we all achieve more'. Implications: Greater consideration may be needed for leadership and elders 'blessing' of the ministry strategy. Parental involvement will be key in many cultures. Care taken to establish basis of leadership and MT as commitment and demonstrated fruit as opposed to position, family or title. Biblical basis of leadership to be emphasised. E. Priority of Time Over Space. 1. Linear time. Chronologically evenly spaced from beginning to end. Other cultures see it differently, as cyclic or pendulum, or varied. 2. Future oriented. Schedules, time tables, diaries, appointments. 3. Emphasis on youth. Most other cultures revere age. F. Emphasis On Sight. 1. Abstract knowledge. "Writing divorces the message from the messenger (p135) Ideas are judged against themselves rather than the life of the messenger. 2. Storage of information in writing not oral form. 3. Emphasis on knowledge as distinct from wisdom. Oral cultures are the reverse. 4. Systematic. In oral cultures life is viewed as a series of interruptions and often detached chaotic events. Leaders in such cultures need to learn systems of thought in laying foundations for churches that will need to face and handle the increasing influence of western culture. Implications: Current training is dependent on written form (manuals), abstract diagrams with mechanistic view. Perhaps diagrams need to be reworked to be more lifelike in visuals. Pictures of real people, videos more prominently used, Jesus films clips/visual bible, diagrams to build from people and a relational paradigm rather than the abstract concepts. Metaphors heed to be reworked and contextualised to the respondent culture. Explore use of dramas, role-plays, oral transmission, stories, and experiences of ministry hands-on in training model ministries that can provide actual working examples of the strategy in process. Meeting the people the kids and observing the principles in operation allows better communication of the training directly bypassing the abstractions of western training methodology. This is important if we intend the trainee to pass on the training to his/her ministry team and other leaders less exposed to western educational methods and western thought. For example, we may well be able to train a national Nigerian or Filipino leader who has had western university education. But if our methods are not transferable then the trainee will struggle to pass it on to other nationals who don't have the same educational background. Some other general assumptions we make: 1. Contemporary western youth culture's expressions and media are used as a tool in ministry. We think little of using MTV clips, movies, music, etc seeing these as neutral 'forms' of communication to which we can attach our own meanings. For some cultures these forms carry inherent meanings that mayor may not help us in our communication. 2. Hidden unintentional messages. We need to be sensitive to the message we communicate (ie. what are they understanding us to be saying) simply by our presence, dress, behaviour and style. Do we project affluence, superiority, control, worldliness, immaturity……..? We must be guided by trusted insiders who feel the freedom to give us candid feedback without fear of reaction. 3. US youth ministry tends to assume that high school is the centre of young people's worlds. In reality, other cultures have a much stronger emphasis on the community than the high school. Some societies will not even have high schools. 4. Western youth ministry in evangelical churches tends to assume that youth have their welfare needs taken care of there by focussing primarily if not exclusively on the spiritual and social needs of youth. As youth ministry moves into two-thirds world countries we must develop a more holistic approach that addresses health, physical, and life survival needs also. Where does social action, justice etc fit in the strategy? 5. Western youth are saturated by sensory intense media. They've seen it all, experienced it all. As a result youth ministry has become very sophisticated and high tech and yet kids are still bored. This should not be translated into other cultures or we will simply accelerate and add to the gradual increasing influence of the MTV culture. Where a little is all that is necessary, a little is all we should use. Keep it as simple as possible. It must be reproducible by the people themselves. We must take care not to actually create an appetite for western youth culture eve though we can respond to what appetite already exists. A difficult balance to maintain. Other Considerations Servant hood verses colonialism 1. Do they want us? 2. Do they need us? 3. What is God already doing in their culture? 4. What's working? 5. Are we empowering or intimidating, releasing or building dependence? 6. What do we need to learn from them? What do we need to change in our own culture and approach to ministry? 7. How long will we be there and when will we hand over? Who's ministry is this? Five principles of cross-cultural ministry: 1. Assume the stance of a learner. Go as a learner rather than a teacher, with ears wide open and mouth largely closed. 2. Participate and get involved in the culture. You always learn more looking from the inside out. 3. Observe carefully and ask good questions to yourself and others about what you observe. Become a student of the culture. Become aware of its history, influential personalities, symbols, traditions etc. 4. Be receptor oriented in all communication. It's never what you say but what they hear that matters, so learn their language and be aware of what they understand by what you say. 5. Be involved in and personally vulnerable to their culture. We cannot learn about a culture without becoming vulnerable to it. We must get out of our comfort zone and into theirs. Avoid the missionary enclave mentality. Suggestions: 1. Don't go where we're not invited. If invited, research the person who made the invitation to know what it will mean in the context of the national culture to be invited by that group/person. It may end up more of a hindrance. Know what baggage you will be tagged with by others because of first impressions. Don't hurry. 2. Start small with a few key contacts who can provide solid critical appraisal of the training, evaluation and contextualisation. Recruit key people to rework the training materials with you to make necessary modifications to concepts, illustrations, drawings and manuals/materials. 3. Work to assist key contact(s) to apply the training and develop a modelling ministry. 4. Keep training based in church models so they act as training centres. 5. Coaching is critically important to provide relational follow-up and support. Life to life modelled. 6. Multiply models by raising up and planting leaders. 7. As far as possible, training should be conducted by nationals not internationals. Training of trainers and coaches must be a priority. 8. Identify any existing national leaders who have a demonstrated competence and philosophy close to the Strategy and recruit them to vision of partnering to increase impact on the church at large. 9. Work at developing a city model. Most of our western ministry models are suburban, middle class, evangelical yet the frontier of world mission is the megacities. Eg. by 2000 AD Mexico city will have around 32 million! There are more unreached people in cities than in the jungles. 10. Develop a clear policy for working with rather than around Catholic and Orthodox churches. 11. Develop a theology of justice, mercy, advocacy, social action, suffering and poverty. The strategy of Jesus through third world eyes. The Nehemiah Principle One of the best ways to minimise the cross-cultural complications and obstacles is by utilising those who are conversant with both cultures to operate as a kind of cultural bridge. At home in both they can cross over easily and translate concepts from one to the other. This was the case with Nehemiah, the perfect person to chose for the work God required. Nehemiah was a bi-cultural national, a fourth generation resident in a foreign city. He was: 1. A foreign National 2. Fully conversant with both cultures and languages A &B. 3. What he had learned in culture A he was to take and apply in B. 4. Fulfilment of his destiny was to go back to his original cultural root (4th generation removed) with little cultural barrier to over come. Works Cited: Hiebert, Anthropological Insights For Missionaries, Baker, 1985 Download this article - 40 KB
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