HOW YOUR ORIENTATION TOWARDS CRISIS IMPACTS
CONFLICT MANAGEMENT
by
Lisa Anderson-Umana
B.S., Penn State University, 1982
Master of Arts, Wheaton College Graduate School, 1994
INSIGHT PAPER #2
Submitted to the faculty
in partial fulfillment of the requirements for
ES 8624 Cross-Cultural Conflict, Duane H. Elmer
for the degree of
DOCTOR OF PHILOSOPHY
Educational Studies
at Trinity Evangelical Divinity School
Deerfield, Illinois
December 2007

HOW YOUR ORIENTATION TOWARDS CRISIS IMPACTS
CONFLICT MANAGEMENT
Table 1 summarizes Lingenfelter and Mayers' (2003) description of the two predominant culturally bound
orientations of handling crisis:
Table 1 Summary of Orientation towards crisis
Crisis orientation Noncrisis orientation
1 Anticipates crisis Downplays possibility of crisis
2 Emphasizes planning Focuses on actual experience
3 Seeks quick resolution to avoid ambiguity Avoids taking action; delays decisions
4 Repeatedly follows a single authoritative, preplanned procedure Seeks ad hoc solutions from multiple available options
5 Seeks expert advice Distrusts expert advice
6 Generally speaking a North American orientation Generally speaking a Latin American orientation
When I discovered the articulation of these two opposing orientations and then juxtaposed Elmer’s (1993)
eight different conflict management styles over them, I discovered that depending on the host cultures inherent
cultural orientation regarding how they handle culture, the missionary might be able to gain some insight on
which management style their host culture would be inclined to use and why they would evaluate their style as the
best and most appropriate. Likewise, armed with this information, the missionary may also be able to understand
why she thinks her style is the best but at the same time be willing to appreciate the virtues of the other way of
handling crisis as well.
The Western preference for confrontation as the preferred style of conflict resolution may be birthed in
part by our desire to seek a quick resolution and avoid the discomfort of ambiguity. This creates in us a natural
dislike for the styles of inaction, misdirection, silence and use of the third person because they seem slow, very
indirect and follow no observable pattern or procedure. If the Westerner chooses to use a mediator, it would be
someone who’s considered an expert and who would follow a clearly laid out plan.
In my case of a Latin American context, their tendency to “play it by ear” may incline them to use
inaction, misdirection, silence and the third person. In my negative attribution, they are wasting time and avoiding
the conflict while in fact they may be seeking ad hoc solutions and opinions from a multiple of available options.
This style of “letting things work themselves out” may appear to be negligent to a Westerner, while in fact, it’s a
less stressful way of “doing life.” That catchy song a number of years ago notably did come from a Non-Western
(Jamaican) society: “Don’t worry, be happy.”
Lingenfelter shows that Jesus appeared to have demonstrated both orientations depending on His
purposes, so as a missionary I am left with the question: Is it more important to do it my way or to work together
with the people God has placed around me, building mutual understanding and cooperating to make decisions and
solve crisis in a manner acceptable and beneficial to the entire community? Over the years I have learned to
“lighten up, not worry, but be happy” in addition to teaching the camping leaders with whom I serve to have a
“Plan B” up their sleeve!
(Lingenfelter's other tensions mentioned, like Willingness vs. Non-willingness to expose vulnerability, explains the WHY
behind some cultures (Asian for example) preference for using mediators as a conflict management style.)
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REFERENCES
Elmer, Duane. 1993. Cross-culural conflict: Building relationships for effective ministry. Downers
Grove, Ill.: InterVarsity Press.
Lingenfelter, Sherwood G. and Mayers, Marvin K. 2003. Ministering cross-culturally: An incarnational
model for personal relationships. Grand Rapids, Mich.: Baker Academic.
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