This document provides a case study on intercultural leadership and culturally responsive program design among Christian NGOs in Central Asia. It examines how pre-departure training prepares staff, how intercultural competency skills are developed, and how leadership styles impact programs. Interviews with NGO representatives at a conference in Turkey revealed that training is robust and practical, helping staff adapt. Intercultural skills allow staff to connect with communities and see issues from different perspectives. While skills grow over time, leadership approaches are not uniformly defined across organizations. The study aims to help NGOs strengthen training and cultural awareness to better serve diverse populations.

1. AMERICAN UNIVERSITY
A CASE STUDY OF INTERCULTURAL LEADERSHIP AND CULTURALLY-
RESPONSIVE PROGRAM DESIGN IN CHRISTIAN NGOS LOCATED IN CENTRAL ASIA
A PROJECT SUBMITTED TO
AMERICAN UNIVERSITY INTERNSHIP PROFESSOR GUY ZIV
AND
INTERNSHIP SITE SUPERVISOR JOEL HARDER
IN PARTIAL FULFILLMENT OF
THE REQUIREMENTS FOR THE COURSE
SIS 691
INTERNSHIP IN INTERNATIONAL AFFAIRS
BY
MEGAN NORTON
02 AUGUST 2015

2. 2
Table of Contents
Contextual Background – Page 3
Purpose of Study – Page 4
Methodology and Theoretical Framework – Page 4
Results – Page 5
Discussion – Page 6
Implications – Page 11
Recommendations – Page 11
Limitations and Areas for Future Research – Page 14
Summary and Conclusion – Page 14
References – Page 15
Appendix A – Page 18
Appendix B – Page 20
Appendix C – Page 21

3. 3
Contextual Background
At an unprecedented rate our world populations are becoming more interconnected and mobile.
Increasingly, global migration trends and globalization movements create a flux of culture, a
fluid exchange of ideas, and a flexibility of global leadership. According to a World Bank
report, the central Asia corridor is one of the leading destinations for migrating communities,
especially for refugees and asylum seekers. In 2010, 2.7 million migrants emigrated to the
central Asia region, making it the third ranked region of the world for migrating people groups.
(Migration and Remittances Factbook, 2011)
Toward the goal of mitigating the challenges of population increase, nongovernment
organizations (NGOs) are becoming more visible in the region to provide humanitarian relief,
poverty alleviation efforts and health care initiatives. Central to these organizations is the space
to promote knowledge exchange and community development; empowering individuals to
integrate more effectively into new social spheres. According to the World Bank website, there
are over 150 nongovernment organizations actively operating in Europe and Central Asia, 70
percent of which have headquarters in the United States. (International NGOs in Europe and
Central Asia, 2013)
Increasingly, Christian nongovernment organizations, notably U.S. based and funded, are
establishing legitimacy in the Europe and central Asia regions to contribute to building
communities and encouraging intercultural dialogues. International Migration Review cites:
Much of the literature on international migration focuses mainly on labour markets
and economics….Despite the extensive existing literature on international
migration, however, the link between migration and religion during different
migration processes has been largely overlooked….To be more specific, the use of
religion, conversion, and ‘spiritual capital’, such as getting support from religious
institutions and finding peace of mind and hope for a better future by common
prayers, can be quite important in a migrant’s life, especially when we consider the
negative psychological impact and difficulties to be encountered. (Akcapar, 2006,
p. 818)
Christian non-profit, politically unaffiliated, faith-based NGOs act as agents of integration to
establish social justice programs which bridge ethno-cultural and socio-cultural populations.
Most program models are institutionalized as community centers, education platforms, and
cultural events. Spiritual guidance and support is also integral to fundamental program agendas.
As a result of this global interconnectedness in central Asia, cultural diversity and intercultural
contact have become regarded as societal norms. Learning to be and to do well in the pluralistic
environments require intercultural competencies and global leadership skills. Multicultural and
culturally competent approaches and evaluation metrics are critical for Christian NGOs to
improve upon current personnel trainings and program models.

4. 4
Purpose of Study
The purpose of the study is to understand the extent to which intercultural leadership training and
pre-departure cultural training prepares personnel going abroad to operate effectively in host
communities. An analysis of how “inter” and “intra” perspectives are reflected in program
design and culturally-responsive program models provides insight in how leadership can be more
efficient and effective in shifting socio-cultural contexts. Additionally, a look at current
monitoring and evaluation metrics used to ensure program models are sustainable and culturally-
responsive provides insight on how the organizations can be more aware of progress and naming
success.
Methodologyand TheoreticalFramework
For ten days in July, I had the opportunity to attend an international conference hosted in Turkey
which brought over 200 representatives from Christian NGOs operating in Europe and central
Asia to discuss program models and initiatives, to report on current projects and program
progress, and to network to establish additional sustainable partnerships.
As a research intern from one of the Christian NGOs represented at the conference, I was tasked
with collecting qualitative data on participants’ intercultural leadership background and how
their pre-departure cultural training has been utilized to create and facilitate culturally-responsive
program models in host communities across central Asia.
Through ethnographic observations, I gained a “cultural read” on both the organizations and the
program models implemented in host regions. I gathered data about these organizations’
program designs, monitoring and evaluation metrics, and culturally responsive best practices.
In terms of qualitative data collection, I interviewed representatives and conducted informal
focus groups to obtain information about pre-departure intercultural leadership training,
monitoring and evaluation metrics and program platforms to measure cultural and social
integration. As such, the interview and focus group questions were framed by intercultural
leadership theories and models. A list of the interview and focus group questions is in Appendix
A.
In order to establish my research purpose and credibility, the conference host announced in the
opening ceremony my research agenda and graduate student internship status. Before
conducting interviews and focus groups, I articulated my research disclosure statement which
outlined my data collection purpose and the confidentiality of respondents’ personal information.
The NGOs will remain unnamed in this case study to protect the security of operations and of
personnel working in highly secure areas.

5. 5
Results
Ethnographic Observations
This year, the annual ten day Christian NGO conference, entitled “Thrive”, was hosted at a
mountain-side resort hotel in Turkey. The venue, situated in a valley engulfed by majestically
lush mountains, overlooked a lake and small pastures where horses and cows lazily grazed. The
hotel provided horse-back riding, bikes to rent, and horse-drawn buggy rides for attendees to
explore the scenic area during their free time. Also accessible to conference attendees was the
hotel’s exquisite amenities including the pool, spa, and café lounges. The conference hosts
booked the entire resort for the duration of the conference in order for attendees to have full
access to hotel accommodations.
In terms of conference demographics, all of the conference attendees identify as U.S. expatriates
working abroad in Europe and central Asia. Both families and single field representatives, aged
mid-twenties to mid-fifties were present. All conference attendees were required to wear their
nametag lanyard at all times, which displayed their first name, first letter of last name, and NGO
acronym.
Over the course of the arrival and registration day, Friday, July 11, representatives (some with
their families) signed up for the conference events and sessions they wanted to attend.
Throughout the day, there were pockets of people connecting, offering introductions and
updating each other on their field work. The opening ceremony was on Saturday, July 11 which
set the tone of the conference: one of openness, seriousness of purpose, and gratefulness for the
sponsors who came from the U.S. to support the conference logistics (such as providing child
care, facilitating faith-based discussions, supplying information technology support, and
organizing evening events).
Throughout the conference, most of the representatives dressed in business casual attire, but as
the conference progressed, many wore apparel donning Alma Mater symbols and university
colors. This clothing shaped a very apparent American environment; and self-identification with
a particular university established that there were more representatives from Southern U.S. States
than Northern ones. The most prevalent universities represented were Liberty University, Texas
A&M University, Louisiana State University, University of Tennessee, and University of
Mississippi.
The conference theme, “Thrive”, resonated with the atmosphere of connectivity and transparent
vulnerability among attendees. Every session break and meal time representatives engaged one
another to not only understand the scope and progress of their program models but also to
encourage discussion about culture frustrations and celebrations. Attendees were eager to
connect networks and to share advice with one another.
The connotations and implications of the title of the conference stemmed from the idea of
encouraging one another and collaborating on authentic culturally-responsive leadership
strategies and salient program models.

6. 6
Qualitative Data Collection
This spirit of friendliness and urgency of connection produced a sociable and amicable
environment. Everyone was approachable and available for conversations. From Saturday until
Tuesday I conducted eighteen interviews and four informal focus group sessions. Of the
eighteen interviewees, three were male respondents and fifteen were female respondents. Of the
same interview sample selection, seven are married and eleven are single. All of the married
respondents have children. The age range spanned from mid twenty’s to mid fifty’s.
The focus groups were composed of mixed genders and ages and were asked the same questions
as the individual interview sessions. Both interview and focus group respondents had varying
international experiences; but, all had been in their host regions for at least six months.
Discussion
The conference attendees work and live in complex environments, ones that are marked by a
growing diversity of people, languages, cultures and lifestyles. Considering this, the respondents
expressed their need to navigate between their organization’s culture and that of the host region;
which creates a tension as they identify with dualistic cultural systems. Reconciling these
tensions involves critical self-awareness and resiliency; the ability to investigate cultural cues
and interpret both verbal and non-verbal communication. This process and challenge requires
intercultural competency skills to bridge relationships not only with partner U.S. team members,
but also local community groups.
According to the United Nations Educational, Scientific, and Cultural Organization, intercultural
competency skills and concepts include:
 Respect: valuing of others
 Self-awareness/identity: understanding the lens through which we each view the world
 Seeing from other perspectives/worldviews: both how these perspectives are similar and
different
 Listening: engaging in authentic intercultural dialogue
 Adaption: being able to shift temporarily into another perspective
 Relationship building: forging lasting cross cultural personal bonds
 Cultural humility: combines respect with self-awareness (UNESCO, 2013, p.24)
These capabilities are reflected in the respondent answers in terms of pre-departure cultural
training, on-site interactions, and program model management.
Observation 1: Pre-departure Cultural Training is Robust and Practical
Conference attendees are aware of their intercultural competency skills; they were able to name
cultural concepts such as defining culture shock and cultural adaption methods. The pre-
departure training and in-country orientation hosted by NGO facilitators is robust and practical.
For example, one interviewee explained, “We learned the stages of culture shock so we would
know that it would be normal to go through.” Another cited the importance of learning the local

7. 7
language to build relationships: “We learned different language acquisition strategies to be able
to have conversations and to establish local relationships.”
Language learning was cited as the most significant challenge in adapting to the host culture.
One participant explained, “I didn’t really have culture shock. My cultural stressor was the
inability to not communicate myself clearly. It was like I didn’t have a personality in the country
until I learned the language and expanded my vocabulary to be able to express myself as ‘me’.”
Another way the organizations prepare field representatives for a smooth transition is to inform
them of cultural theoretical frameworks. For example, respondents described their orientation
lectures to be useful in learning about the “honor/shame culture”, “saving face culture”, and
“obligation culture” they would be living in. This training is rooted in and framed by cultural
theory; specifically Geert Hofstede’s cultural dimensions which include understanding time
orientation differences, gender roles and expectations, and power structures. (Dorfman, 2012,
p.516)
Observation 2: Intercultural Competency Skills Create Global Leaders
Conference attendees understood that intercultural competence in all leadership roles involves
the head and the heart. The interview and focus group questions were based upon intercultural
leadership theories and intercultural competency framework models which explain how to
engage both cognitive and affective competencies.
Specifically, based upon Varhegyi and Nann’s intercultural competency framework model,
global leadership stems from three identity capacities: the mindset (cognition), the skillset
(behavior) and the heart set (affect). (Varhegyi and Nann) I used these competencies in
analyzing the respondents’ answers about on-site program participation. Figure 1 demonstrates
the competency categories.
Figure 1: Vera Varhegyi and Stephanie Nann’s Framework Model for Intercultural Competencies

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Based upon my interview questions about pre-departure cultural training, I gathered a holistic
understanding of the experiential, theoretical, and spiritual preparation they received. Comments
such as, “The smaller groups were helpful to learn the characteristics of the culture you were
going to”, “I learned to expect anything,” “It was helpful to understand what culture shock/stress
is,” and “Training helped me to be aware of how to handle culture shock; I was aware of how to
separate feelings from thoughts” provided evidence and awareness that training prepared
individuals for overseas adjustments in the affect and behavior paradigms.
Additionally, respondents informed me that everyone took the Myers Briggs personality test in
orientation in order to be informed of behavioral indicators that shape both their subconscious
and conscious ways of being. The representatives interviewed demonstrated how they are
critically aware of their strengths and limitations and of their intellectual and spiritual resources
which inform their worldview and NGO mission. In the article, “Conceptualizing Leadership
Across Cultures” published in the Journal of World Business, the authors stress the importance
of this reflection:
Those who are embarking on assignments as expatriates are about to take on
leadership roles in a culture not their own. Knowledge of the leadership preferences
and cultural values of the culture to which one is going – as well as increased insight
into the leadership preferences and cultural values of the culture from which one is
leaving – can assist in understanding when unexpected conflicts arise, or behavior
that is seemingly incongruous occurs. (Dickson, 2012, p. 490)
A dominant thread across all respondents was their self-identification and self-alignment to a
higher purpose for being involved in Christian NGO work. Fundamental to this mission identity
is the idea of inventorying personal beliefs and how they originate from Biblical teachings. The
author of a Momentum article explains this foundation:
Hospitality and openness to others, [especially to] those who are different and even
on the margins…such an attitude is simply a Gospel imperative, the bottom line,
not the product of an ideology of some time or place. (Figueroa, 2013, p. 11-12)
To this point, the attendees described their respect and honor for the cultural realities of the
people groups they interact with and their personal conviction to initiate faith-based
conversations.
Observation 3: Intercultural Competency Skills are Gained over Time
Conference attendees understood that gaining intercultural competency skills is a process.
Respondents could articulate how they have adapted in and acculturated to new socio-cultural
contexts over time. One interviewee cited, “I learned more things once I got to the host region;
things were contextualized and I understood how to create my identity there.” A male
interviewee said, “It took me about six months to get over ‘self’ issues; but after that, I felt
comfortable in my new environment.”

9. 9
Interview question 6: “Please consider cultural situations when I ask you to choose between low
versus high with these words: a) Directness b) Enthusiasm c) Formality d) Assertiveness e) Self-
promotion f) Personal disclosure” directed the respondent from thinking about individual
transformations to thinking about cultural interactions. This question was based upon
Deardorff’s Process Model of Intercultural Competence, explained in Figure 2. (Deardorf, 2006)
The elements comprising the model (knowledge, attitudes, skills, and outcomes) provide the
cycle of how intercultural awareness and interaction does not have a rigid timeline, but rather can
move from one direction to another.
Figure 2: Process Model of Intercultural Competence. (Deardorff, 2006)
Observation 4: Organizational Leadership is not Uniform Across NGOS
In the interview data collection, I asked about team leadership and who they reported to. In
doing this, I discovered that field representatives do not have a solid understanding of what
leadership strategy is best for program models; for example team-oriented leadership,
participative leadership, or autonomous leadership. (Dorfman, 2012, p. 506).
Figure 3 represents a theoretical framework of how interlocked leadership practices affect
organizational culture and practices. Leadership effectiveness must be congruent with NGO
mission and field representatives’ tasks in order to establish progress. (House, 2013, p. 8) The
interview question: “Do you consider your program model as a participatory model or a
leadership model” elicited vague answers like, “There are many roles my NGO team has, we all
participate.” It seemed like the leadership roles and functions are not questioned or evaluated
across regions.

10. 10
Figure 3: Leadership Theoretical Framework (House, 2013)
Observation 5: Monitoring and Evaluation Metrics are not as Evident as Intercultural
Competency Skills
Based upon the information I received and observed, it seems that program model monitoring
and evaluation metrics are not standardized across regions. Moreover, respondents could not
identify how intercultural competency skills relate directly to global leadership capabilities.
Operationally, there is not a unified communication strategy to monitor success of various
program models.
When asked interview question 4: “How is the program model you operate culturally-
responsive? That is, how are you sensitive to the culture when you deal with your people
group?” respondents answered similarly. For example responses included: “You need to know
the people you are working with; understand the people group before implementing a ‘model’”
or ‘program’”, “Create programs based on your mission to open up discussion about why you are
there.” Respondents explained that they were unaware of monitoring and evaluation metrics
apart from reporting to team leaders and district leaders on a monthly or weekly basis.
Two of the respondents, both English teachers, agreed during a focus group session that the
organizations’ programs operate in silos. One teacher explained, “I had to be nosy to know what
the organization is doing in the region and how I could get involved in program initiatives.” The
program representatives are not always informed of how and where programs in the region work.
The focus group participants agreed that a critical look at how the program models are assessed
will help them self-evaluate their own contributions. Many also concurred that monitoring and
evaluation metrics is a timely topic and is increasingly receiving growing attention from NGO

11. 11
leadership. A social policy report surrounding the issues, challenges and opportunities around
program evaluation reinforces this discussion:
The attention now being given to multicultural/culturally competent evaluation
suggests that we can expect more courses, training programs and professional
development opportunities to be devoted to mutually aware and culturally
competent evaluation, and for evaluators to continue to deliberately integrate this
concept in evaluation guidelines, approaches, and standards. (Hopson, 2003, p. 15)
To this end, there is a need for intentional self-reflection and appreciation for intercultural
competency skills as they relate to monitoring and evaluating programs. A consistent response
to some of my questions was, “I never thought about that” or “Let me think about that for a
moment.” Self-respect and self-awareness for the ability to move in and between social spaces is
a skill that should be appreciated and valued.
Implications
Drawing upon the dominant themes in the narratives collected, it is evident that NGO
representatives can identify and anticipate how their intercultural experiences shape their
leadership practice. By way of application, intercultural competency frameworks must be
intentionally addressed in training and orientations to monitor and evaluate program
representative’s effectiveness.
Naming this intercultural competency assessment through monitoring and evaluation tools is
complex and requires cognitive frameworks to be categorized. (Sleeter, 2012, p. 47) In framing
and nurturing program design and monitoring, representatives will have the confidence and self-
efficacy to be an integral part of the program management. Through deliberate assessment, the
NGOs can function on a greater understanding of the challenges and opportunities program field
representatives encounter and seek to resolve.
In terms of monitoring and evaluation for program models, there isn’t a clear understanding of
who is responsible for reporting change, progress, and success. In clarifying the agency and
integral role each representative plays in the program monitoring, NGOs will be able to assess
how their global leadership is essential for the success of program management and
development.
Recommendations
Personnel Intercultural Competency Development
1. Clarify and Teach Intercultural Competencies in Pre-departure Preparation
Equipping career and volunteer field representatives to work in NGOs in Europe and central Asia
requires an intercultural toolbox of knowledge, skills, and abilities. In pre-departure training,
participants should be exposed to and firmly grounded in intercultural theories. Participants
should practice “seeing” culture; recognizing and responding to deep cultural dynamics that
structure interactions and interpretations. Figure 4 maps a visual conceptualization of the

12. 12
competencies that need to shape (and reshape) field representatives’ approach to culture and to
intercultural leadership.
Figure 4: Intercultural Competency Model (UNESCO, 2013)
2. Enact and Respond to Intercultural Competencies with Intentional Self-Reflections
Critical to self-awareness and documenting the arc of personal growth and transformation over
time is intentional self-reflection exercises. The idea of resiliency and how it is manifested in
personal overseas experiences can be helpful to assess the challenges faced and to consider the
approach to resolve them.
Jon Sanders, a licensed clinical social worker who has worked as a psychotherapist in the Peace
Corps’ Counseling and Outreach Unit for over a decade, has developed a resiliency matrix
entitled “the EPIC Journey” to meet the emotional and human needs of the intercultural
workplace. The title, EPIC, stands for “Empowered, Protected, Integrated, and Connected”: four
basic emotional needs humans require to support intercultural resiliency. The chart Sanders
developed is an intentional self-reflection exercise that is an example of what field
representatives should complete within the first six months of overseas assignment. Appendix B
includes a chart example.
3. Support and Share Intercultural Competencies in a Six Month Evaluation Report
All NGO field representatives should be required to read the book Global Dexterity by Andy
Molinsky after six months of being in their host region. As a user-friendly guided handbook for
the international professional, it helps readers draft a concrete plan for developing a cultural
leadership autobiography. It draws upon global leadership dimensions to help readers appreciate
their complex global identities and the nuances of code-switching between cultural

13. 13
environments. Finally, it discusses the opportunities and challenges of working abroad in
exposing personal biases and excelling at tolerating cultural ambiguity. By completing the
practical exercises in the book and sharing it with NGO leadership, representatives will be able
to document their personal development, skill sets, and intercultural capabilities.
Organizational Intercultural Competency Development
1. Increase Knowledge Sharing in Pre-departure Personnel Training Preparation
The NGOs should expand current efforts to integrate effective intercultural competencies across
teams. The Myers-Briggs survey results should be shared with team members and district
leaders once in host region in order for the team members to understand how one another handle
different situations.
Additionally, the Intercultural Conflict Style Inventory should be a personal assessment for
individuals to consider how they handle intercultural conflicts. This assessment, similar to the
Myers-Briggs personality test structure and analysis, helps users understand conflict styles. A
sample of the questions and interpretive guide is in Appendix C. This assessment will help
facilitate diplomatic relationships not only with U.S. team members but also with local
relationships.
2. Explain Leadership Roles in Different Program Models to Field Representatives
In mapping regional activity, leadership power relations, and inter-team dynamics, organizations
will have a better indication of how talent is both utilized and underutilized in NGO departments.
In doing this, field representatives will have a better understanding of what leadership strategy is
best for program models; for example team-oriented leadership, participative leadership, or
autonomous leadership. (Dorfman, 2012, p. 506). Furthermore, desired values and behaviors
expected of leadership and field representatives should be monitored to ensure they reflect the
NGOs’ integrity and spiritual orientation. (Javidan, 2006, p. 908)
3. Engage Field Representatives in Monitoring and Evaluation Metrics
Organization leaders need to coordinate and redefine specific monitoring and evaluation metrics
to include all representatives in program evaluation. A monitoring and evaluation report cites,
“When designing an evaluation that seeks to be culturally responsive, considerable attention
must be given to the identification of the stakeholders…Indeed, those in the least powerful
positions can be the most affected by the results of an educational evaluation.” (Frierson, 2010,
p. 65).
Likewise, a social policy report on multicultural program evaluation explains that a critical
component of program evaluation is the “vital importance of qualitative data, of shared lived
experiences and of responsiveness to critical concerns and issues of the members of the setting
being evaluated.” (Hopson, 2003, p. 8) Additional reports from field representatives will be the
qualitative data needed to be converted into usable evaluating material.
Relatedly, talent management is essential to strategic plans and organization leadership must
monopolize and maximize available skills and assets. (Kimber, 2012) In doing this,

14. 14
representatives need to be aware of who is measuring success, what is being measured, and what
tools and criteria are used to measure programs.
One of the ways to build the monitoring and evaluation knowledge base is to expose the topics
and themes, “around multicultural/culturally competent evaluation through a variety of
publication venues (e.g. special issues, feature articles, reflections in the field, teaching
evaluation methodology)…. create opportunities within these publication outlets for discussion
and address of culture, race and diversity in evaluation.” (Hopson, 2003, p. 15) This requires
purposeful research and literature on the political, social, cultural, and religious issues facing the
local communities. This literature should be made available through the NGOs’ internal and
external communication networks.
Limitations and Areas for Future Research
My data collection was very limited due to time constraints and access to key personnel at the
conference. The data collected, although sufficient for making the recommendations included in
this paper, is not reflective of all NGOs represented at the conference. Furthermore, the sample
selection does not account for all of the strategic communication plans already being formed by
NGO strategy leaders. Although I took copious field notes during interview and focus group
sessions, I acknowledge that I may have not captured answers fully.
Organization-wide surveys and additional interviews can provide further insight into the
strengths, weaknesses, and opportunities organizations can assess to create additional sustainable
programming.
Summary and Conclusion
I am compelled by the dynamic stories and tensions of the participants and their reports about
their host organization and host regions. I hope that the participants know that these tensions are
not something that should be solved or fixed, but rather experienced and continually reflected
upon to help them anchor and deepen their understanding of themselves, of others, of their faith,
and of the world. By engaging each other, the sphere of intercultural awareness and intercultural
opportunities are widened. NGOs will be able to push on the world as it is to the place of where
it should be – a place where people are empowered, dignified, and heard. In monitoring and
evaluating programs, NGO actors will be able to know the possibilities and limits for change.
Documented and shared reflections will create a sense of self, a sense of organization unity, and
sense of how intercultural leaders can – and do – thrive in central Asia.
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Appendix A: Interview and Focus Group Questions

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Baseline Questions:
1. How long have you been in country / what is the region: ________________________
a. 1 – 6 months
b. 7 – 12 months (7 months to 1 year)
c. 13 – 18 months (13 months to 1.5 years)
d. 19 – 24 months (19 months to 2 years)
e. 25 – 30 months (25 months to 2.5 years)
f. 31 months – 36 months (31 months to 3 years)
g. 3 years + (Write in how many years: ____________________)
2. To what extent did FPO adequately prepare you for your cross-cultural interactions when
you first arrived in country? Think about the first 3-6 months….
3. To what extent did FPO adequately prepare you for your cross-cultural interactions after
being in country for 12-18 months:
4. How is the program model you operate culturally-responsive? That is, how are you
sensitive to the culture when you deal with your people group?
5. What are some skills/characteristics to develop intercultural leadership?
6. Please consider cultural situations when I ask you to choose between low vs. high with
these words:
a. Directness: LOW or HIGH
b. Enthusiasm: LOW or HIGH
c. Formality: LOW or HIGH
d. Assertiveness: LOW or HIGH
e. Self-promotion: LOW or HIGH
f. Personal disclosure: LOW or HIGH
7. Do you have any children? What are their ages?
8. Did they receive cross-cultural training? If so, how effective do you think it was?
9. What was your biggest culture shock experience?
10. What do you wish you would have known before coming?
Additional Questions:
Leadership questions: (Based on global leadership theories)
 Difference between urban and rural leadership?
 Do you consider yourself a leader or a manager? Explain.
 Is leadership universal or culturally contingent? Explain.
Culture questions: (Based on cross-cultural communication theories)
 Do you tend to emphasize the similarities or differences between cultures?
 How can someone become culturally self-aware?
 When it comes to conflict, are you more likely to: [what about the other party?]
o Discuss the conflict
 confront
o Accommodate the conflict

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 Control feels
o Engage conflict
 Provide explanations/express opinions
o Use third parties to resolve conflict
 Sometimes emotional
Parents Perceptions of Children’s experiences: (Based on social cognitive theories; TCK
theories)
 How do your children identify?
 Are you familiar with the term TCK?
 Do you encourage your children to be bi-cultural?
 How do you facilitate bi-cultural socialization?
 How do you think your children will integrate back into US society?
Program Model questions: (Based on program design and evaluation theories)
 How do you measure “success?”
o Indicators – what are they?
 What are some self-expectations?
 How do you self-evaluate?
 Do you consider your program model as a participatory model or a leadership model?
Appendix B: Resiliency: The Epic Journey Chart

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Much of human behavior can be explained by the basic emotional needs that we are all trying to
fulfill. We want to feel Empowered, Protected, Integrated, and Connected. This chart outlines
some of the frustrations that individuals experience when these goals are not met. In a new
cultural environment, a person could feel that s/he is out on a LIMB: Lonely, Isolated, Miserable,
or Bored/Angry.
What are some of the encouraged and discouraged behaviors you observe in your work? What
could you or your organization provide for individuals to support resiliency?
Goals of all
Behavior
What Frustrated
Individuals Feel
Encouraged
Behavioral
Response
Discouraged
Behavioral
Response
Support Strategies
(by whom?)
Connect Lonely
Integrate Isolated
Protect Miserable
Empower Bored/Angry
Resiliency: Meeting the Emotional and Human Needs of the Intercultural Workplace
Intercultural Management Institute Conference, March 2014
Developed by Jon Sanders
Appendix C: Intercultural Conflict Style Inventory Sample Questions and
Interpretive Guide

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Intercultural Conflict Style Inventory Sample Questions:
In general, when resolving conflict with another party, my preferred approach is to:
1)
a. Be comfortable with the other party fully expressing their convictions
b. Accommodate and go along with the statements made by the other party even though I
disagree
2)
a. Maintain emotional calm and stability.
b. Allow my own emotions to come out when interacting with the other party.
3)
a. Get straight to the point when presenting my arguments.
b. Offer indirect suggestions rather than explicit recommendations.
4)
a. Verbally confront differences in opinion directly with the other party.
b. Use intermediaries to help settle disagreements between the other party and myself.
5)
a. Keep strong emotions like fear and anger hidden from the other party.
b. Express my deeper emotions like fear and anger.
Intercultural Conflict Style Inventory Interpretive Guide
The Intercultural Conflict Style Inventory is an individual profile that describes preferred
approaches or styles for resolving conflict. The scoring of each question measures the approach
to conflict including a direct/indirect scaling system and emotionally restrained/expressive scale.
The scales are presented in a four quadrant model which helps the user plot where their
tendencies lie within the two scales. The interpretive guide outlines the strengths and
weaknesses of the four conflict styles: discussion, engagement, accommodation, and dynamic.
Critical to self-assessment, the guide plots how different cultural patterns fit across conflict
styles, providing insight and advice about how to resolve conflicts between and within different
global regions.