The Power Distance Contrast
In Pakistan there is a strong tradition of "holy men" who are called Pirs. One day I had a visit from a young man who informed me that he was the Pir of his village. I was puzzled by this because he was dressed in modern clothes and did not have the religious, spiritual air one would expect from a revered holy man. He explained that in the tradition of his tribe, the honor and authority of the Pir was passed on from father to son and his father had recently passed away. For his part, he did not believe that he was able to give blessings to people, nor that his prayers were especially efficacious. In fact, when his father died and the mantle was passed on to him, he tried to refuse it. He told the people that he didn’t believe and that he didn’t want the responsibility. They replied, "It does not matter what you believe. You are the one chosen for this position and no other."
HPD = High Power Distance
Pakistan is a High Power Distance culture (HPD). It is the role and status of the leader, rather than his or her particular character or ability that is of greatest concern. In this context a high priority is given to maintaining harmonious relationships and affirming the historical traditions and social structures. Rules of conduct are paramount, and anyone who does not function within that protocol is ostracized, no matter how reasonable or beneficial their proposals might be. In HPD cultures, it is assumed that the status quo is the way life is intended to be; the established hierarchy is ordained, competition is bad, and conformity to tradition and roles is good.
LPD = Low Power Distance
Canada, on the other hand, is a Low Power Distance culture (LPD). Titles and status mean little if the person in charge cannot fulfill their responsibilities. Harmonious relationships may be sacrificed in order to pursue a particular goal and the measurement of success is accomplishment. In LPD cultures, it is assumed that reversal of fortunes is a part of life, competition is good and no one has ordained or fated priority.
When I was doing my master’s thesis on Chronological Bible Storying among the Sindhi people on the story of the washing of the disciples’ feet (John 13), one aspect that the Sindhis who were interviewed emphasized over and over again was the importance of the disciple to always obey the teacher. They were appalled at Peter’s audacity when he refused to let Jesus wash his feet, and they found Jesus’ stern response, "You will not have any part of me," to be necessary and appropriate. HPD cultures, like Pakistan, consider the student insubordinate and rude who would question or contradict a teacher. Rote learning is the preferred method of learning as it emphasizes the teacher’s status above the student. In contrast, a teacher in a LPD culture like Canada encourages the student to challenge and question. Ideas and the stimulation of the mind are of first importance.
Due to Power Distance, leadership within a LPD context will function differently than within HPD groups. Awareness of this dynamic in interpersonal relationships along with appropriate adjustments can greatly reduce tension in multicultural churches.
In the book UnChristian (Grand Rapids: Baker, 2007), which deals with research from the Barna group, David Kinnaman refers to a survey which asked the participants to agree or disagree with the statement, “Christian churches accept and love people unconditionally, regardless of how people look or what they do” (p. 185). 20% of non church goers (outsiders) agreed strongly, just over 40 % of church goers agreed strongly, but 76% of pastors strongly agreed that this statement described Christian churches.
I came across an interesting theory. People act according to their conviction about the nature of God. If God is perceived as an autocratic patriarch whose rules must be followed without question, then that is how the leaders of that group will act. If God is viewed as a stern judge who is inflexible concerning any hint of rebellion or disobedience, that is how fathers will deal with their sons and daughters. If God is seen as a demanding taskmaster who demands perfection, then mothers will be strict with their children. If God is understood to be a harsh God of wrath, this justifies a severe response towards those who have broken the law (I recall a protestor’s sign in a Time magazine photo: “God hates gays”).
The story of Umar and Marvi is a legend of the Sindhi people that expresses a fundamental tribal value of the Sindhi people. A young, beautiful teenage girl (Marvi) is kidnapped from her tribe by a young prince (Umar) who is enamoured by her and wants to make her his wife. She is taken to his palace where he, his mother and his sisters promise her wealth, honor, and happiness, if she will marry the prince. Instead she refuses to deny her loyalty to her tribal values and to the man to whom she was pledged as a little girl. Despite all the joys the world can offer, she refuses even to the extent of pushing away all the delectable food they offer. In the end, relatives of Marvi come searching and Umar gives her up, submitting at last to her wish and unbending will. She arrives home faithful to the end, but in such a weakened state that she dies.
e cross, and not methodologies that may push people away, rather than attract them to salvation in Christ. The currently running Mr. Sub commercial of the two young “missionaries” presenting their message to a young woman at her home is amusing, but also includes a certain “cringe factor” as I listen to the canned approach.
I would like to suggest a simple grassroots approach to evangelism that relieves the pressure on believers to “present a gospel message” and replaces that with a freedom to enjoy significant conversations with people. This approach creates a conversational space where there are no winners or losers, just people who are able to express what is significant to them. For the true believer, this is opportunity for Jesus to shine. 