Lessons from Cross-Cultural Collaboration

How Cultural Humility Informed and Shaped the Work of an American and a Kenyan

Hockett, Muhanji

• Publisher: Wipf and Stock
• Year: 2017
• eBook ISBN: 9781532609169
• Topic: Theology & Religion
• Subtopic: Religion

How should we positively interact with others from all types of backgrounds in ways that acknowledge God's diversity in the world? What are effective ways to engage in cross-cultural collaboration endeavors that honor and respect the culture of those involved with our efforts? The principles of cultural humility, beginning with intentional relationship building, provide a framework that can guide our cross-cultural interactions and partnerships with others both locally and globally, in ways that respect both the culture and backgrounds of others.In this book, Eloise Hockett and John Muhanji share their unique experiences of cross-cultural collaboration using the principles of cultural humility, primarily in Kenya. From Mt. Elgon, to a village in rural Kenya, to working with teachers in schools, John and Eloise describe each project through the lens and perspective of an American and a Kenyan. Within these narratives, Eloise and John also share their journey of how they learned to engage and work with one another and learn from each other. John and Eloise believe their collaborative efforts incorporating the themes of cultural humility fully demonstrate how God can work through each person regardless of their cultural background, in order to carry out His plan in the world.

1

Principles of Cultural Humility

Relationships with others are a core element of our existence as human beings. God created us first to be in relationship with him, then to have relationships with others. Building strong and healthy relationships does not often come naturally, and it takes intentional efforts to make them work. Even with the best of intentions, we may fail at building relationships with others for many reasons. Relationships can bring both joy or sorrow to our lives, but no matter the difficulties, we still need to carry out God’s plan for all of us to be in relationship with one another.

While building relationships with those who are like us might be easier to form, building relationships with those who represent different nationalities and cultures can present challenges all their own. God created each one of us, and therefore we all bear the image of God and his diversity. With the world changing as it is, with many more opportunities to interact with those from other cultural backgrounds and experiences, we especially need to learn how to relate to anyone we come in contact with. It is vitally important now more than ever before to recognize the various ways, positively or negatively, in which we interact and engage with those who are different than we are, thus demonstrating appreciation for cross-cultural diversity while recognizing it is God’s intention for such diversity and collaboration.

Opportunities to engage with others and build relationships do not occur just in global settings, but also locally in our communities, churches, schools, or wherever people work or play together. Cultural differences may occur even within the same organizations, sometimes to a great degree. With so much emphasis on cultural issues in any setting, the questions remain: Why should we pay attention to the ways in which we interact with others? Why is it so difficult for many of us to engage with others in a positive way? Finally, what is so important about healthy and positive interactions with those from other cultures that embody how Jesus interacted with all people throughout his ministry?

It is commonly understood that each of us has our own lens of how we view the world. This lens has developed from childhood on and is informed by our own culture based on where we live (or have lived) and work, and our family upbringing.1 Often it is difficult to change our way of thinking and interacting when we have been so entrenched in one particular way of knowing, thinking, and doing. Most current writing on international and global initiatives and on cross-cultural or mission work contains vocabulary full of words relating to culture and cultural interactions. It is generally assumed that those engaged in cross-cultural work of any kind exhibit some sort of competency related to cultural interactions.

The word culture is multifaceted and includes not just language, but all of the related customs, practices, and rules—spoken or unspoken. In general terms, the word culture can be defined as: “the customary beliefs, social forms, and material traits of a racial, religious, or social group.”2 In Kroeber and Kluckhohn’s work, they identify the main components of culture as:

. . . patterns, explicit and implicit, of and for behavior acquired and transmitted by symbols, constituting the distinctive achievements of human groups, including their embodiments in artifacts; the essential core of culture consists of traditional (i.e. historically derived and selected) ideas and especially their attached values; culture systems may, on the one hand, be considered as products of action, and on the other as conditioning elements of further action.3

According to David Livermore, “Culture shapes the way we think; it alters how and what we learn. Two individuals can receive the same information and their respective cultures can lead them to arrive at two entirely different conclusions.”4 From these foundational definitions emerge many terms related to cultural interactions and behaviors, which are often used interchangeably, but have different meanings. Following are a few definitions of some of the more common culturally related terms that can assist in our understanding of cultural interactions.

Cultural awareness can be described as a general knowledge gained from a variety of sources in which a person may have limited or no experience or emotional ties with those from other cultures.5

Cultural competence refers to general knowledge and skills related to cultural groups. This definition primarily assumes some sort of a checklist in which someone has achieved some level of understanding about a particular group of people. The concept of cultural competence can also be limiting, in that the focus tends to be on general knowledge of ethnic groups, instead of a focus on each individual and their needs from that group.6

Cultural sensitivity is the ability to carefully and respectfully compare and contrast cultural differences through the lens of one’s own cultural experiences and make appropriate responses.7

Cultural intelligence describes a person who exhibits a fluid and successful navigation and adaptation of different cultural experiences and settings in such a way that is both natural and respectful of the present culture.8

While all of these terms provide some guidance when working with those of other cultures, Eloise and John believe these terms do not go deep enough to inform one’s work with other cultures in a healthy and meaningful way no matter if the work is short-term or long-term, locally or internationally based.

Other definitions relating to cultural understanding and interactions have recently emerged in academic and missional work. Cultural humility is a newer concept, taking cultural understanding and interactions in a different direction. Cultural humility, a term which originated in the health care field, promotes a holistic approach in working with those of other cultures, by taking the focus off oneself and placing it on others.9 Tervalon and Murray-Garcia were the first to coin the term cultural humility within their profession of social work as a response to mandates for more multicultural training for health care workers. The components of cultural humility provide a loosely held framework or guiding principles which move each of us beyond mere proficiencies or competencies, and place us in the role of a life-long learner regarding culture and interactions with those who are different than we are.10 The framework of cultural humility also redefines the way we think and interact with those of another culture, leading to more respectful interactions and a better understanding of more appropriate and relevant ways to meet the needs of those with whom we work.11

Taking also into consideration a Christian perspective, cultural humility is deeply rooted within the biblical principle of humility found in Philippians 2:3: “in humility count others more significant than yourselves.” God himself exhibited the principle of cultural humility through the incarnation of Jesus Christ as revealed in John 3:16: “For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.” As a result of that incarnation, Jesus carried through the concept of cultural humility during his entire ministry. Jesus washed the feet of his disciples, surrounded himself with needy people, and spoke to women, in addition to setting other examples that demonstrated cultural humility. However, for many Christians, and non-Christians as well, humility can be the hardest attribute to develop, since is counter to human nature. Chang, Simon, and Dong note that the development of humility is ongoing.12 Eloise and John would argue that it is a lifelong process without a conclusion on this earth. Duane Elmer notes that “Humility is a lifestyle, not isolated incidents. It is an attitude toward God, ourselves and others that permeates our thoughts and deeds.”13 Further, humility also requires that we shed our pride and become one who receives from others, not one who only gives to others. Humility is a form of sacrifice, in that we sacrifice our own needs, comforts, ambitions, and desires in order to meet the needs of others.

Those who call themselves followers of Christ especially have the responsibility to put others first with humility in true servanthood. As noted by Chang, Simon, and Dong, humility begins by examining one’s own position with the other person.14 This self-examination is especially critical when working with those of minority cultures. It is too easy for a person from the dominant culture to take over and ignore the needs of the one from the minority, even though one might have good intentions overall. Those are not enough.

After much study and review of varying ideas surrounding the concept of cultural humility, John and Eloise believe the key concepts of cultural humility are formulated around the following core themes:

1. Building relationships: the key foundational component;

2. Intentional listening: gathering information, listening to the needs of people;

3. Setting aside predetermined biases and assumptions and critically examining them in light of new information and knowledge;

4. Collaboration and co-learning; learning with and from one another.

Key Concept 1: Cultural Humility and Relationships

One of the core values of cultural humility is that of relationship building. Any successful work or ministry must first be built on this important value. Without honest and trusted relationships, it is difficult to begin, much less carry out or sustain effective programs or ministry. Too often the tendency is to rush through any initial stages of a program because we have our own preconceived agenda or timeline we need to meet. We want to be efficient in our work and make noticeable progress...

Table of contents

• Title Page
• Preface
• Acknowledgments
• Introduction
• Chapter 1: Principles of Cultural Humility
• Chapter 2: Developing the Secondary Peace Curriculum for the Quaker Schools in Kenya
• Chapter 3: Implementation of the Peace Curriculum
• Chapter 4: A Vision for Mt. Elgon
• Chapter 5: Friends Theological College and Connections to Communities
• Chapter 6: Musembe School
• Chapter 7: New Initiatives and Possibilities
• Chapter 8: Lessons Learned, Applications, and Recommendations
• Chapter 9: Epilogue
• Bibliography