CROSS-CULTURAL COMMUNICATION
Headlines of National publications can be revealing, as they can provide glimpses into the consciousness of a particular people group. Funneling this information into the State level reveals a more intimate expression of particular people groupings, granting insight and understanding into relevant Trends and issues that creates the social agenda of National populations. The whole must be viewed as a summation of its smaller parts.
Following this rationale of reductionism at the sociological level, the make-up of a city or town should reflect the nature and trends of varied cultural expressions that compose any Nations identity. To understand society, the people group’s ethnicity, language, culture and Religious expressions must be taken into consideration. Culture is found within the mass of Humanity that becomes bound into a collective configuration of a social nature.
The Friday, March 30th, 2001, front page of the San Francisco Chronicle, presents the Communicators of the Gospel Message of Jesus Christ with the daunting challenge they face in The Postmodern pluralistic society America has appeared to become. “33, 871, 648″ is the caption emblazoned across the paper. This is followed with a sub-text that declares “Almost 1 in 8 in the Nation Are Californian,” and “Hispanics Nearly a Third of Population”. The growth of the Hispanic population in the decade of the 1900’s changed the face of California. A surge of Latino births and Asian immigration has pushed whites out of the majority in California and “made the nations biggest state it’s most diverse,” according to the Salinas CA newspaper’s The Californian, March 30, 2001 article entitled Non-whites Now State’s Majority, found on page 4a, (Col. D).
This trend of growth among those people groups who traditionally have been identified as being ethnic minorities is not a phenomenon that is confined to California alone. The same Salinas Californian newspaper published an addendum article that declares: 11 states show decline in the tally of Caucasian people (p. 4A, col. 6). These states include Connecticut, Maryland, Massachusetts, New Jersey, New York, Pennsylvania, Rhode Island, North Dakota and West Virginia. Each of these states gained in their respective populations, while losing significant portions of the Anglo percentages, according to the article. California has joined two other States, Hawaii and New Mexico where the white population also does not hold a majority of the populous. Included in this non-white majority count is the District of Columbia (S.F. Chronicle article: Growth Drives Home Sales, p.19, col. 6, 3/31/2001).
The American population base is apparently changing its complexion. Along with these
significant shifts in ethnicity among the people who make up the nation, comes the delicate task of reconfiguring how these groups are to be perceived and reached by the church. Cross-cultural communication skills are as necessary and needed in America, as they are on the Foreign mission field. The most surprising statistical analysis of the 2000 Census in Monterey County, CA was the language transition of its largest city, Salinas.
The Salinas Californian Newspaper reported on the census language findings in its May 15, 2002 edition. The front Page headlines read: Majority in Salinas Now Speak Spanish. The ensuing article indicated that: “not only does Salinas have a majority Latino population, but Spanish has become its majority language according to U.S. Census Statistics,” (Californian 5/15/2002, article). This article identifies a 15% increase in those who speak Spanish as a primary language. The 1990 Census had indicated 40% of the Salinas, CA population spoke Spanish, with the 2000 Census reporting 55% of Salinas’s residents now fall within this category. The article further indicates that Monterey County, CA possesses the highest percentage of Spanish speaking residents in both the State and Nation.
These facts that pertain to the gentrification of America on the local level, points us to the future complexities that frame the make-up of this societal complexities problem. With this in mind, the focus of this paper will be the examination of four distinct people groupings that were interviewed from Salinas, CA. This includes information drawn from four Mormon Missionaries who reside in Salinas that are from Tucson, AZ, Holladay, UT, Benton City, WA, and Orem, UT.
A second group in this study represents members of a local neighborhood that is two Years old. Salinas, CA is in the throes of hotly contested debates concerning growth and land issues. Monterey County is a significant producer of produce products and large tracts of land are federally protected and cannot be converted for residential growth. These land limitations have created a housing shortage that adversely influences the poor and creates tension for Salinas’s residents. The Monterey County newspaper, The Herald, reports annually on this recently created neighborhood and the relevant issues that surround the population growth/suppression issue.
The Herald states: “In the northeast corner of Salinas, just off Boronda Road where the City limits touch the fields…13 families live in a year old neighborhood. Their homes stand at ground zero of nearly every land-use issue in Monterey County,” (article: A Neighborhood Takes Shape, The Herald, Sunday, May 13, 2001). The article, representing the challenges of land-use, reveals an evermore-interesting issue that surrounds this community within a community: “Neighbors from Egypt, Israel, the Philippines and North Salinas gather to hold International potlucks and agitate for change” (article, col. 1).
This middle class residential cul-de-sac is composed of thirteen homes that now have one Israeli, one Egyptian, two Philippine, one Korean, four Hispanic descent families, two Caucasian families and two cross-cultural family configurations. The Egyptian and Israeli families are identified as part of this study, as is one of the multi-cultural families. One of these families is where the author of this paper comes from. The Israeli immigrants would be considered Secular/Liberal Jews, while the Egyptian immigrants are represented as Coptic and Secular, although the husband and wife, aged 57, 61, recently made professions of faith at Sanctuary Christian Fellowship, of the Assemblies of God, a church in Salinas CA, during a time of family crisis.
The children of the Israeli family, Adam, 13 and Aviv, 8 have each made professions of faith toward Christ as well, although the parents, Alan, age 55 and Illana Rosenberg, age 40, now prevent their sons from attending church, based on ideological prejudices and differences.
The third group included in this focus is made up of 7th and 8th grade students from a local private school that is associated with Sanctuary Christian Fellowship. The student body ranges from pre-school thru eighth grade and has roughly 470 attendees. Many of the students come from non-Christian backgrounds with approximately 63% being of Roman Catholic affiliation, according to information provided by the Principal, Christopher Mychajluk, a 38-year old German/American citizen who is a former Catholic and is married to an Azores Island immigrant as well. His views and his daughter’s views, Rachel, aged 13 are included in this examination of cultural input.
The last group to be interviewed for this cultural examination were the teachers of Salinas Christian School. This was accomplished in order to balance out the study and to observe what, if any, parallels may exist among these Christian believers, those non-Christian subject groups, and the younger converts found among the Junior High students. Questions concerning priorities, religion, culture and expectations were presented to these diverse individuals. The results were at times predictable, at times revealing, at times enlightening.
Alan and Illana Rosenberg were asked to explain why they left Israel for America. Alan teaches at a local High School, Illana is a Hospital Administrator. Their response: “Opportunity, Finances, Security, Protection and Safety of their sons.” Both are nominal practitioners of Judaism, and both consult a soothsayer, who is a Cabbalist, for direction in life. Alan is openly hostile to Christianity. Illana is neutral but unwilling to consider conversion at this time. William Bolin III, along with his brother, Garrett, through invitations to Youth and Children’s programs at their church, led the boys to Christ.
When asked what life means to them Alan responded: “To live a good moral life.” Illana thinks she is here: “to make the best out of any situation I am in.” Both appreciate their jobs and both worry about their children being in public schools in Salinas. Salinas ranks at the bottom percentile in California regarding educational quality and safety. The Rosenberg’s hope to move to a community that has a higher Jewish population at some time in the future. Additionally, Illana would like “To bring my parents to America, have a healthy family and happiness.” Alan wants Arafat dead and the Palestinian issue resolved.
Nabil and Suzanne Younan, ages 55 and 61 respectively, have lived in America for approximately 15 years. Nabil teaches language at the Defense Language Institute, Monterey C and Suzanne is a Bank teller. Suzanne’s mother, Safya a Henien recently experienced a heart attack, which prompted a spiritual response on Nabil’s part. Suzanne is Coptic in background; Nabil has been a Secular Muslim. Both have made commitments to Christ within the last 6 months. Nabil and Suzanne also express thoughts of living morally and at peace, and both hope and pray for Safya’s return to health. The Younan’s deepest hope is for world peace, personal prosperity and security.
The Mormon Elders, Jeremy Beus, 20 years, Joseph Lambert, 20 years, Diego Perez, 21
Years and Ricky Franco, 20 years, responded to the questions concerning purpose of life, qualities of contemporary society and personal desires. As would be expected, all viewed life’s purpose religiously. Statements include: “To accept and live by the Gospel of Jesus
Christ… to be more like Jesus Christ… to live a life like him…, and to live the Gospel of Christ.” Their views on contemporary society of a positive nature were “Meeting new people… having freedom to worship as we please and live in a country where we have everything at our fingertips… having new technology given by our Heavenly Father… to enjoy and use…, to live without persecution or hatred.” The negative views expressed included: “confusion and searches for truth in wrong places by many people… demoralization in society…, excessive prosperity that distracts away from religion and dependence upon God.”
The desires of these young Mormon men are revealing. They stated “To be happy… make others happy… be with my family.” Also: “To have the pleasure to live with our Heavenly Father, have the whole knowledge of the Gospel of Jesus Christ, and to be the best baseball player ever.” In addition, Jeremy Beus and Ricky Franco stated: “To return to live with my Heavenly Father and be with my family forever.., to find the perfect wife and to enjoy health… to live with my family forever, to live with my Heavenly Father and Jesus Christ for all eternity in happiness and.., to have a gorgeous, beautiful, hotty wife.”
Groups three and four were comprised of 72 individuals. Of these, 16 were used for this report. The determination was made to restrict the subject group to first generation immigrants, those who were older than 60 years of age (2), those who affected the Rosenberg children (2), and a select number of second-generation children. This group is composed of (5) Hispanic/Caucasian, (2) Philippino, (1) Indian, (1) Portuguese/German, and (1) UAE/Egyptian descendant. Additionally, the adults include a German immigrant, (1) Philippino, and (1) Malaysian.
Of both groups, the prevalent sentiment regarding the purpose of life was to know God more, to be strong examples and witnesses. In addition, there was a desire to bring God glory. The adults expressed concern over liberalism in society and the displacement of religious expression. This view was emphasized between the two women who were 60 and 62 years of age in particular. One of the adults, age 44, is a former Missionary to Africa, who was divorced by her husband after 22 years of marriage. Both her and her 13-year-old son express a desire for deeper intimacy with God coupled with an understanding in issues of life, with the hope of achieving resolution for the personal pain that they have experienced in life.
The Malaysian and Philippine immigrants, both 27, appreciate the ability to have personal choice opportunities and the ability to succeed in American society. Economic and technological advances were viewed as a positive, with racial discriminatory concerns and the immorality of American society causing angst. The older women expressed regret over loss of opportunities and limited educational pursuit during their lifetimes.
Of the 57 Junior High students, approximately one half or more have made decisions for Christ within the past year. The second-generation American group viewed technology, freedom and friends as the pivotal factors that made them appreciate modern society. Most viewed sexuality, movies, gangs and drugs as problematic. One expressed deep sentiments of a prejudicial nature against another ethnic group. All wanted to go to heaven, with most expressing a desire to gain money and fast cars. Education and careers were also of interest.
One, a Hindi convert to Christianity, Amen Sikhand, sees her purpose from the framework of Christian experience. She is 13 years old who recently committed her life to Christ and now desires to become a Missionary Doctor. Her desire is to give back to others a portion of what she has received from the Lord in salvation.
Each group expressed concern over the current world situation. The immigrants, particularly those of a darker complexion, fear they have exposed themselves, as prime targets for hate. They see other immigrants as prime targets for the church to impact. The Rosenberg’s like to point out what they see as the significant difficulties that exist between Christian and Jewish religious dialogue. These people can be won, as their children were through acts of kindness and concern. Interestingly, both Alan and Illana Rosenberg have asked for prayer in times of deep need.
The language and ethnic changes that are characterizing American society indicates a need to apply cross-cultural evangelistic methodologies, if modem society is to be affected. The Mormon’s are reminders of that which divides Mormonism from Christianity. Their relevant openness to dialogue has been in response to invitations to dinners and to church services. They have attended both. Perhaps the greatest message that can be ascertained is the need to develop language bridges between the Mormon culture and Christian culture. Could it be possible that Mormon’s are a reachable people group? Further research is definitely warranted in this area.
This need for effective language and cultural bridges is a glaring deficiency in the modern American culture. The church will quiet possibly be forced into confrontation with these difficulties as time progresses. A potential answer to this dilemma may be found in the advancement of leaders of ethnic decent into positions of authority in denominations that have historically been identified as Caucasian in configuration. Further research and observation in this area is definitely warranted.
