Introduction This project attempts to gain an understanding of Jamaican culture and formulate an effective communications strategy for gospel

presentation. To facilitate this endeavor, I have conducted two research projects and an extensive interview with NAMES WITHHELD of SOME CITY, Jamaica. SOME CITY lies on the Northwest coast of Jamaica 160km West of Kingston, and 40km Southeast of Montego Bay. The NAME WITHHELD currently reside in Springfield, Missouri and attend Drury University. The NAME WITHHELD have a four month old daughter: NAME WITHHELD, and have lived in the United States of America for several years. The NAME WITHHELD faithfully attend the Plymouth Brethren Church. NAME WITHHELD is a graduate of Midland Bible Institute in May Pen, Jamaica. He has served the church in a variety of responsibilities including pastor, traveling preacher/teacher and youth pastor but currently works as a substitute teacher in the public school system. NAME WITHHELD attended an evangelistic crusade and gave his heart to the Lord at the age of eight. However, he fully surrendered his life at the age of eleven and submitted to baptism. Research Rationale Sherwood Lingenfelter serves as Professor of Anthropology and Provost Emeritus at Fuller Theological Seminary in Pasadena California. His work as an anthropologist in the Pacific Islands came into sharp focus when he introduced to Marvin Mayers model of basic values.1 This model identified a set of common cultural tensions between people of different cultural and social backgrounds.2 Using Mayers model, Lingenfelter began to examine the clashes ordinarily arising between cross-cultural workers, their peers, and local peoples. Lingenfelters use of the basic values model, combined with extensive field

Sherwood Lingenfelter and Marvin Mayers, Ministering Cross-Culturally: An Incarnational Model for Personal Relationships (Grand Rapids: Baker Academic Press, 2003), 10, 30-34. 2 Ibid, 9.

research, has created a foundation from which cross-cultural workers have been better equipped for service to their respective fields. This basic values model provides a basic component of research for this paper. The questionnaire fulfilled a threefold purpose. First, I wanted to better acquainted myself with using the questionnaire cross-culturally. Currently I had only observed and reflected on personal results of the questionnaire and wanted to see it at work in another setting. The results of my personal questionnaire combined with the interview subject allow for comparison between his cultural lenses and mine. Secondly, I wanted to examine how the individual results would compare to the research of Geerte-Hofstedes Five Cultural Dimensions3 regarding Jamaican culture in general. The final result would, hopefully, result in a broad view of Jamaican culture from the local to national level in order to develop an effective communication strategy for presenting the gospel in this context of church planting. Comparison of Basic Values Scores The following graphic (Figure 1) compares the results of NAME WITHHELD and D. Davis results from Lingenfelter and Mayers basic values questionnaire. D. Davis gave NAME WITHHELD the questionnaire two weeks prior to a personal interview. NAME WITHHELD did not receive the results of the questionnaire; instead they served as a benchmark for conducting the interview. The responsibility for cultural accommodation would rest on Davis regarding choice of questions and the tenor of the interview in order to make NAME WITHHELD feel comfortable.

Geerte Hofstede, National Culture Dimensions, Geerte Hofstede, http://geerthofstede.com/dimensions.html (accessed March 15, 2012).

Figure 1 - Comparison Between NAME WITHHELD and D. Davis

The key concept of Figure one is the distance observed between each persons matrixes points on the grid. For example, NAME WITHHELD has a (2,2) matrix on the vulnerability grid while D. Davis has a (5,5) matrix. The significance of this graphic lies in the distance between the two matrix points. In other words, the greater the difference between matrixes points the greater opportunity for conflict. Conversely, the matrixes also assist in identifying points of commonality between the cross-cultural worker and the interview subject. Lingenfelter and Mayers contend the matrix results help the cross-cultural worker apply the data in three ways: (1)as the basis of a judgment against a person who does not behave as we would wish; (2) it can serve as a radar signal that we are headed for conflict with another person and thus should avoid confrontation; (3) it can serve as an insight that will help us achieve maximum intelligent interaction with another person.4

Ibid, Ministering Cross-Culturally, 35.

Observation of the matrixes assists the cross-cultural worker recognize the values D. Davis holds in common with NAME WITHHELD and those that might lead to potential conflict. Based on the retrieved data, NAME WITHHELD and I share the basic values of time orientation, crisis orientation and judgment (Dichotomistic/Holistic thinking). Tension will most likely occur in the areas of goals, status and vulnerability. Developing a communication strategy that leads to a meaningful relationship, demands D. Davis remain cognizant of the data and act accordingly. Therefore, the onus to guard against acting inconsistent with the shared basic values rests with D. Davis so that the relationship can thrive. Davis must also make idiosyncratic adjustments in order to accommodate differences in order to reduce the tensions that exist between values. The data gathered in the basic values matrixes seems to lend itself to one-on-one relationships. This information is beneficial for the cross-cultural worker who recognizes gospel work as predominantly an act of building one relationship at a time. Nevertheless, one person may not necessarily portray an accurate representation of the general population. Therefore, the cross-cultural worker will find it necessary to understand not only the values of the individual but also those of the larger culture. Like Lingenfelter and Mayers basic values, Geerte Hofstede has developed a comparative research tool called the Five Cultural Dimensions Model.5 The data from Hofstede regarding Jamaican culture will now be compared with the data gathered about NAME WITHHELD through the basic values model. Hofstedes Five Cultural Dimension Model In the world of comparative intercultural research Geerte Hofstede, a Dutch social scientist, stands out as the founder.6 His research for IBM centered on the idea of how culture impacts the workplace. During a six-year period (1967-1973), Hofstede studied
Geerte Hofstede, National Culture Dimensions, Geerte Hofstede, http://geerthofstede.com/dimensions.html (accessed March 15, 2012). Further research by Hofstede has brought about a sixth and seventh cultural dimension. However, the research is in its infancy and not much data is available yet. 6 Geerte Hofstede, Vita, Geerte Hofstede, http://geert-hofstede.com/vita.html (accessed April 5, 2012).
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international peoples from 70 countries attempting to discern cultural constructs revealed in continuums similar to those of Lingenfelter and Mayers. The purpose of using Hofstedes model lies in the desire to discern whether or not NAME WITHHELDs basic values correlate with the cultural constructs of the larger Jamaican culture, and whether or not Davis basic values align with mainstream United States culture. If no correlation materializes between the two subjects, then further thought must given to understanding the contributing factors for the differences. Figure 2 below illustrates the differences and implied tensions between Jamaican and United States (U.S.) cultural values.

Figure 2 - Comparison of Cultural Dimensions Between Jamaica and the USA

Like Lingenfelter and Mayers basic values, the greater the distance between the low and high numbers in Hofstedes values comparisons, the greater opportunity for conflict. For example, Jamaican culture has an Uncertainty Avoidance (UAI) number of 13, while the United States has a 46. The UAI scores imply Jamaicans find rigid social structures uncomfortable and prefer a more relaxed atmosphere. Hofstedes UAI index would correlate with two of the basic values proposed by Lingenfelter and Mayers: time and crisis. NAME WITHHELD and D. Davis share similar basic value scores for time and crisis. Therefore, NAME WITHHELD may appear atypical of the general Jamaican culture but similar to D.

Davis and the U.S. culture. The similarity to U.S. culture could partly result from NAME WITHHELDs extended stay in the United States and the acculturation process. NAME WITHHELD scored a (3,3) on the basic value of judgment while D. Davis scored (3,5). Judgment correlates to Hofstedes cultural dimension of Individualism versus Collectivism (IDV). According to Figure 2, Jamaicans have a low IDV score (39); Americans land on the extreme high side of the continuum (91). A lower IDV score in Hofstedes model means the culture is primarily collectivistic. The difference between these two numbers suggests a tension that could lead to much difficulty in cross-cultural work. However, D. Davis is most unlike his home culture regarding this area, as such, feelings of tension lessen for D. Davis when engaging with Jamaican culture. The interview with NAME WITHHELD affirmed his bent toward collectivism. When asked to explain what makes Jamaicans unique, NAME WITHHELDs answer included the Jamaican ideal of the determination to succeed; however, success had greater meaning for the group than the individual. Measurement of success, therefore, rests principally in how much an individual uses his or her achievements to better the family and local or national community. NAME WITHHELD defined the concept of community in terms of care and support. These characteristics of community appeared very important to NAME WITHHELD. He expressed frustration by a lack of caring and supportive community he experienced while acculturating to Springfield, Missouri. NAME WITHHELD also expressed the collectivist value as he spoke of the high moral for Jamaican ministers. According to the Joshua Project, Jamaicas population is 82.9% Christian7 and, as such, qualifies as a reached nation. NAME WITHHELD spoke of a familiar scene wherein Jamaicas Members of Parliament read from the Bible on national television and including biblical language in legal proposals. Jamaicans esteem the Bible and
7

Joshua Project, Ethnic People: Jamaica, http://www.joshuaproject.net/countries.php (accessed April

6, 2012).

Christianity as highly esteemed cultural artifacts. Members of the clergy represent the Bible and Christianity to the general public and get revered ascribed status. However, if a member of the clergy has a moral failure, it is not necessarily viewed as an isolated sin issue but as an indictment on the whole community the clergy member represents. Moral failure by clergymen within this collectivist culture brings shame on the whole and, therefore, intolerable. Those clergy members exposed as having violated Christian ethics find themselves subject to public ridicule and derision. Many eventually leave the country in shame. Hofstedes Masculinity versus Femininity (MAS) dimension corresponds to Lingenfelter and Mayers basic value of task/person orientation. The MAS dimension speaks to a cultures competitiveness and drive for achievement. A high MAS score regularly demonstrates evidence of a largely patriarchal society. Jamaica scores higher on the MAS scale than the U.S. (68, 62). The interview process included discussion about the family order of Jamaican society. NAME WITHHELD asserted the typical Jamaican family tended toward patriarchal egalitarianism. This seems to imply men act in the role of head of the home but also willingly receive input from other family members regarding crucial decisions. NAME WITHHELD, however, scored (3,3) on Lingenfelter and Mayers basic values; D. Davis scored a (6,4). This demonstrates NAME WITHHELDs concern with completing a task but not to the detriment of other persons because he values input from others. These scores appear to correlate with NAME WITHHELDs view of patriarchal egalitarianism in the Jamaican family. On the other hand, D. Davis task orientation score exceeds his person orientation score. This could lead to a source of tension between NAME WITHHELD and D. Davis. The responsibility to read the radar to recognize potential conflict lies with D. Davis who must make adjustments whenever possible.

The data gathered from the Hofstede model, and the Lingenfelter and Mayers model provides considerable insight into understand Jamaican culture on a continuum from individual to general. NAME WITHHELDs individual basic value results seem to parallel the cultural dimensions of the Jamaican culture at large. The value of the research lies in the comparative analysis not pidginholing the individual into a stereotypical framework. Nevertheless, being able to look at the stereotype juxtaposed with the individual help crosscultural workers develop a holistic view of the host culture and, therefore, develop better strategies for communicating the good news of Jesus Christ. Strategy For Cross-Cultural Communication of the Gospel Through Church Planting Based on the research, Jamaican cultures value independence and inclusive egalitarian power structures. Keeping this in mind, the church planter entering this context must consider how to structure the local church. The structure should consist of a loose hierarchical form that exists for the resolution of problems and not necessarily for authoritarian means. Ecclesiastical hierarchy, then, needs to exist but for the purposes of overall vision casting. The leaders of this hierarchical system must act primarily in a pedagogical manner. Leaders measure success by their ability to mentor, train and release members into fruitful ministry. Consideration of a pedagogical model at every level of church administration will help to facilitate effective training. Discipleship should take a two-pronged approach. A first area of importance for discipleship includes one-on-one mentoring of the new believer. As a new convert seeks to discover his or her place in the whole, he or she receives numerous benefits from a relationship with the seasoned believer. The mentor can assist the new convert navigate not only the basics of a new life in Christ, but also, how the local church works and how the new member fits into the larger picture. The mentor must, however, recognize his or her role as a release agent helping to inculcate new members into larger groups of the church.

Church leaders in the Jamaican context should be willing to expose his or her vulnerabilities and have high levels of accountability. Knowing that church leaders must live up to a high moral standard within the society and the sorrow caused by moral failure, church leaders prepare to live their lives as an open book before the people. The church leader should build accountability structures that include multiple levels of the social strata. Acting in a forthright manner would give the members a sense of order but does not exist in a vacuum. Therefore, the members feel free to share ideas, thoughts, and concerns with leaders satisfying the cultural value of egalitarian participation. Cross-cultural church planters in the Jamaican context must remain flexible regarding time and schedules. The Jamaican time and person orientation means that leaders should not expect to operate the church by a time clock. Leaders should, however, feel free to try new and innovative approaches to ministry. On the other hand, the leader must quickly decide to dispose of unproductive programs or those that cause unnecessary amounts of effort with paltry evangelistic return. The church planter, however, should not read openness to the new as permission for sloppiness. Nonetheless, the mentor ought to keep close ties with the new member until he or she attaches firmly into the group. The leaders decision-making style should model participatory engagement leading to firm and immediate action. Because Jamaicas culture is primarily collectivist and values loyalty to the group above the individual, leaders must carefully discern situations where people may lose face. If a person fails at an assignment, the group will view it as a stain against them all and not just the individual. The leader, then, must develop effective and continuous training programs that seek to discover individual gifts and put them to work. Leaders must identify gifts and ensure the individual understands how their gifts will benefit the whole. Leaders must develop avenues of constant but casual accountability whereby the

member can express concerns or ask for additional help in fulfilling his or her responsibilities.

Conclusion Cross-cultural workers, especially those from the United States, desiring to plant churches in the Jamaica must take seriously the models presented in this paper. Though the differences between Jamaica and the United States are minimal, there are still opportunities for conflict. The cross-cultural worker must have an attitude of flexibility toward time but not succumb to a laissez-faire mindset. Leaders in this context seek out and value the input of others. They use that input to make decisions and implement innovative programs, while always remaining aware of the collectivist tendencies found in the culture. In the end, the cross-cultural church planter is one who thinks forward, trains people and lives a life of transparency. This paper set out to gain better understand the culture of Jamaica through research and personal interviews with local peoples. The research assisted with gaining a holistic perspective about the general cultural dimensions of the country and how it correlated to a local residents viewpoint. Combining the two dynamics facilitated the ability to attempt a proposed set of characteristics necessary for church planting in the Jamaican context. I have grown in my understanding of how to use Lingenfelter and Mayers basic values, and how these values correspond with Hofstedes cultural dimensions.

Works Cited Geerte Hofstede, National Culture Dimensions, Geerte Hofstede, http://geerthofstede.com/dimensions.html (accessed March 15, 2012). _____________ Vita, Geerte Hofstede, http://geert-hofstede.com/vita.html (accessed April 5, 2012). Joshua Project, Ethnic People: Jamaica, http://www.joshuaproject.net/countries.php (accessed April 6, 2012). Lingenfelter, S. and Marvin Mayers, Ministering Cross-Culturally: An Incarnational Model for Personal Relationships. Grand Rapids: Baker Academic Press, 2003.