This document discusses the importance of properly understanding the root causes of poverty in order to help alleviate it without unintended negative consequences. It describes how poverty is often misdiagnosed as simply a lack of material goods or education, but the causes are actually more complex. Providing quick fixes or temporary solutions without understanding the underlying issues can end up hurting communities more than helping. True transformation requires patiently learning about a community's cultural and economic situation from their perspective to empower sustainable change.

2. Introduction
Pepperdine University’s mission statement is to be a “Christian university committed to the
highest standards of academic excellence and Christian values, where students are strengthened
for lives of purpose, service and leadership” (​http://www.pepperdine.edu​). With such a mission,
Pepperdine has a tradition of service, ministry, volunteerism, and in recent years,
community­based research in the classroom. This project involved several of these, and
specifically, seeks to encourage transformation and development in organizations motivated by
Christian purpose.
In the Spring of 2015, we conducted an assessment of the needs for training students for
short­term education and mission programs to Uganda, specifically for Pepperdine University’s
East Africa educational program (affiliated with the Kibo Group in Jinja
http://www.kibogroup.org​)
and Buyamba Uganda’s (​http://www.ugandabuyamba.com​) short­term trips to God Cares School
in Kampala (​http://godcaresschools.com​). (For a copy of needs assessment reports for each of
these organizations, email ​Juanie.walker@pepperdine.edu​.) See the training needs listed below:
1. Knowledge of host organization’s mission.
2. Skills in cultural awareness and analyzing Ugandan nonprofits.
3. Skills in integrating into a host culture using teamwork and interpersonal skills.
4. Attitude of being a servant learner who can serve with humility.
Fig. 1 Results of Needs Assessment
This workbook is a 10­day training workbook based on Transformational Development, defined
by Bryant Myers (2011) as developing communities and organizations in a way that “reflect[s]
concern for seeking positive change in the whole of human life materially, socially,
psychologically and spiritually” (p. 3). It involves holistic ministry that combines evangelism
(meeting spiritual needs) and development (meeting physical needs), and involves a convergence
of learning individual, organizational, and cultural stories in order to serve others in another
country. The three sections of training in this workbook are related to Myers’ three converging
2

3. stories found in Transformational Development (see Figure 2). We pray that in your experience
in Uganda that you will learn more about your own story and the story of Uganda as part of
God’s story. May the Lord make His face to shine upon you and be gracious to you; the Lord lift
up his countenance upon you and give you peace. Num 6:25 – 26.
Transformational Development Model Training
Communication Training and Development
I. Tusangaire! Welcome!
II. Introduction: Dr. Juanie Walker
III. Transformational Development Model
A. Treating the Symptoms & Misdiagnosing Problems—Sarah Bender
B. Redefining Poverty & the Centrality of Relationships—Julia Namkoong
C. Transformational Development Factors—Matea Cutura
IV. Acceptance through Cultural Learning
A. Learning the Cultural Story—Stephanie Cota
B. Converging Mission Statements—Jessica Rhodes
C. Language as Acceptance—Tiffany Sciubba
D. Listening for a New Perspective—Tina Sukhija & Krista Pavloff
V. Cultural Integration Skills
A. Managing Intercultural Impatience—Shannon Tefertiller
B. Dimensions of Team Unity—Annie Lee
C. Spiritual Preparation—John Barton, Juie Dimas, Greg Daum
​VI. Tuka bulungi! Have a safe trip!
Fig. 2 Myers’ Converging Stories
3

4. Day 1: Treating the Symptoms and Misdiagnosing the Problem
Greg Daum, host faculty member for Pepperdine University’s East Africa Program, relates a
story told to him by Ugandans when he and the Pepperdine students went to learn about
nonprofits. The local Ugandans told him and the students about American volunteers who would
travel to each year to paint the same wall over and over. They would come for a short visit, paint
the wall, and leave feeling good about themselves despite the fact that this was not what the
community truly needed. Rather than short­term, quick­fix service to feel good about oneself,
Daum emphasizes the need to “listen, learn and work on ourselves” while in Uganda, and to start
ministering by first looking in the mirror.
Similarly, Ben of the Kibo Group in Jinja, Uganda, explains the need to go beyond simple
outsider remedies to Ugandan circumstances. He reflects:
We can look at people in need and think their problems are simple. We see they don’t
have money, food, water, shoes or education. If we are feeling generous it seems easy
enough to provide those things. Or, if we are feeling a bit cynical, or a little judgmental
we say that person should just get a job, or just buy some shoes, or just go back to school.
Both of these responses ignore the complexity of the situation. Instead, we have to let go
of our assumptions, ask questions, try to understand how people can solve their own
problems, understand what we should not do, understand how we can help, listen to
people, and be patient. Perhaps above all be patient and willing to accept slow solutions.
These things are not easy. They force us to think deeply, and to accept that we can’t solve
everybody’s problems through the strength of our minds and hands. They make us realize
we might not be able to take a quick glance at the world and understand it. And slowly
we see the complexity. (http://www.kibogroup.org/blog/page/4/).
According to Steve Corbett and Brian Fikkert (2012) in their book ​When Helping Hurts​, one of
the major problems in poverty­alleviating efforts is that we often “treat the symptoms” and
“misdiagnose” the underlying problem. To much of the world, symptoms of the poor tend to
look the same: a lack of material things. A real understanding of the underlying cause of poverty
is critical for helping the poor without hurting them or ourselves. For example:
If We Believe the Primary Cause of Poverty
is…
Then We Will Primarily Try to…
A Lack of Knowledge Educate the Poor
Oppression by Powerful People Work for Social Justice
The Personal Sins of the Poor Evangelize and Disciple the Poor
A Lack of Material Resources Give Material Resources to the Poor
Corbett and Fikkert (2012) further argue that the economically rich often have “god­complexes,”
a subtle unconscious sense of superiority in which they believe that it is their job to decide what
is best for low­income people. One of the biggest problems with many poverty­alleviation efforts
is that their design and implementation exacerbates the “poverty of being” of the economically
4

5. rich and the economically poor. In this way, “helping hurts” when our efforts negatively impact
both others and ourselves through our god complexes and misdiagnoses.
To further illustrate this concept of misdiagnosing poverty, consider the following critique by
Nina Munk (2013):
The Millennium Villages Project (MVP), directed by Jeffrey Sachs was formally
launched in June 2006, with support from the ​Earth Institute​ of Columbia University, the
United Nations Development Program, and donors. . .. This was an international effort to
pour lots of money into [third­world communities in Africa and elsewhere] so they can
escape the “trap of poverty.” The goal of the project was to put villages on a path toward
economic growth by investing heavily for five years in food production, health care,
education, and infrastructure. By the end of 2006, the project included 12 villages in 10
sub­Saharan countries. Decades of aid totaling billions of dollars had failed to lift much
of Africa out of poverty, but Sachs did more than promise success where others had
failed; he also guaranteed sustainability. This goal was based on the notion that
development can be accomplished simply by assembling the right set of instructions, and
then paying for their implementation.. . . ​Sachs stated that he could reorder village life
and hence eradicate poverty.. . . But the road to success was not nearly as smooth—or
knowable—as Sachs had predicted. The original plan was for the people of Dertu to
preserve their nomadic lifestyle. But the abundance of donated food and services drew
people from far and wide and encouraged them to settle. What had originally been little
more than a watering hole for camels became a slum, its streets clogged with garbage.
The new livestock market failed. The one water pump broke down. People began to fight
among themselves for distributed goods. There was drought, followed by flooding. There
were epidemics. There was theft, malingering, misreporting, and more.
In the aftermath of these failed efforts of financial relief, development proponents have turned to
religious counterparts for a more holistic model. For example, the World Bank announced in
April 2015 their first­ever partnership with religious groups to now eliminate extreme financial
poverty by 2030 (Adams, 2015). Christian educators and practitioners such as Corbett and
Fikkert (2012) integrate faith not for the purpose of adding more groups to help others
financially but in order to redefine development and poverty as mutual brokenness,
distinguishing between relief, rehabilitation, and development:
5

6. Term Definition Key Feature
Relief The urgent and temporary
provision of emergency aid to
reduce immediate suffering
from a natural or man­made
crisis
Provider­Receiver dynamic: Provider
gives assistance (often ​material​) to
the receiver (who is largely incapable
of helping himself at that time.
Rehabilitation Seeks to restore people and their
communities to the positive
elements of their pre­crisis
conditions
A dynamic of working with the
victims as they participate in their
own recovery.
Development The process of ongoing change
that moves all the people
involves­ both the helpers and
the helped­ closer to being in
right relationship with God, self,
others, and the rest of creation
Promoting an empowering process in
which all the people involved­ both
the helpers and the helped­ become
more of what God created them to
be, moving to levels of reconciliation
that they have not experienced
before.
Thus, assuming that all development problems are financial results in: ​(1) merely treating the
symptoms of (financial) poverty and misdiagnosing the underlying problem; (2) falling into a
god­complex, (3) allowing helping to hurt more than it benefits; and (4) not addressing
rehabilitation and development needs.
1. With these guidelines in mind, read the recent media case and identify how well­intended help
led to chaos in the life of one individual:
James Robertson, 56 years old, became legendary for walking 21 miles each day to and from
Rochester Hills, Michigan, to his job as a molding machine operator at Schain Mold and
Engineering. Blake Pollock, a bank vice president who noticed Robertson walking even in bad
weather began offering him rides and they became friends. After a local newspaper ran a story
about James’ work ethic, 19­year­old Evan Leedy was inspired to share James’ story via social
media and start a campaign for funds to buy James a new car. They, too, became friends. His
story went viral, fundraising reached $350K, and Ford surprised James with a Taurus, in addition
to the community donations. Robertson became an instant celebrity, appearing on morning news
shows and radio programs yet remained humble, talking about how much he appreciated his job
and his coworkers. As a result of his near­celebrity status, James was also invited to share his
6

7. story with an elementary school class. While the financial support and attention of the
community and Ford was well­intended, Robertson’s life became much more complicated,
uncertain, and chaotic. After the story went viral, he radically started receiving death threats and
as a result contacted the police to request protection for himself and his car. Fearing for his life,
he moved out of his boarding house and away from his community. Under police protection, he
moved to a new neighborhood with his car stored for monitoring and was unable to access
monetary donations that were held for his protection. In one report, Robertson said he missed his
former life, wishing the $350k could have been used for a new bus line for him and his
neighbors.
Reflect on the following: What view of poverty was used to interpret Robertson’s situation? How
did this limit the solution? How might a lens of rehabilitation or development provided a more
empowering solution for him and his community?
2. In short­term mission and education trips, it’s important to be aware of a possibility of a god
complex. Philippians 2:3​ ​states: “Let nothing be done through strife or vain glory; but in
lowliness of mind let each esteem other better than themselves.”​ ​Reflect on a personal example
of the god complex.
7

8. 3. In what situations might it be more appropriate to use relief as opposed to rehabilitation or
development?
3. While it is easy to become excited about what skills and knowledge we may be able to bring to
the people of Uganda, instead consider one thing that you hope to learn from them. Describe it
here:
Correctly diagnosing the underlying cause of poverty is crucial for helping the poor without
hurting them. “If you spend yourselves in behalf of the hungry and satisfy the needs of the
oppressed, then your light will rise in the darkness and your night will become like noonday”
(Isa. 58:10). It is important to “spend yourself” and take the time to gain an understanding of the
people you are trying to help. In doing so, you will better avoid the current problems with
poverty­alleviation efforts and move toward mutual transformation.
8

9. Day 2: Redefining Poverty and the Centrality of Relationship
From the previous workbook entry, we learned about the problems in the economic relief model.
We recognized that by solely providing material resources to alleviate poverty, we may actually
harm the community and increase the problem. Now, where do we go from here? In response,
leading development thinkers Corbett and Fikkert (2012) and Bryant Myers (​Walking with Poor​)
point to a more holistic and interactive spiritual framework of development that overcomes a
divided view of life. Called the Transformational Development Model, Myers (2011) defines this
model as a positive material, social, and spiritual change (p.1) and redefines poverty as more
than a lack of material things; rather, a result of broken relationships.
Myers (2011) and Corbett and Fikkert (2012) describe poverty as the result of four foundational
relationships that are unhealthy and not working harmoniously. Hence, if poverty is rooted in the
brokenness of the foundational relationships, then who are the poor? We all have a poverty of
being. If we wish to be transformative in our alleviation efforts, we must recognize our mutual
brokenness. By empowering the community to understand and interpret their context, to figure
out what and who is contributing to their current situation, and then to decide what to do about it,
we will be impacting the greatest transformational influence—changed people. According to
Musopole (in Corbett and Fikkert, 2012), “It is a transformed person who transforms his or her
environment” (p. 2).
In order to have effective transformational development, we must (1) examine the four
foundational relationships for a full life, (2) recognize our mutual brokenness in those
relationships, and (3) identify measurable relationship goals for an enriched trip to Uganda.
Let’s look at Myers’ Transformational Development Model on the next page and observe the
four foundational relationships. Understand that through the transformation of relationships, the
goal is community lift. At the heart of the diagram is the relationship each of us has with God,
other individuals, the community, and God’s creation. Note that each of us relate with others and
our environment, not just economically but also politically, religiously, locally, and globally.
After looking at the model, let’s apply it to a case example provided by Dr. John Barton,
founding board member of the Kibo Group, a nonprofit group in Jinja, Uganda, that is motivated
by a Christian calling (​www.kibogroup.org​):
In one village, Bulyabwita, which has Christian and Muslim populations, Kibo
Group members observed a village meeting to discuss the choice of livestock that
was rewarded to the villagers. Some Christians (the majority group) briefly
persuaded the village toward a pig project. Why? To leave out the Muslims!
Muslims wouldn't participate in a project involving pigs. It created an impasse
and tension in Bulyabwita as a kind of coercive game of power­play. In the midst
of the heated conflict, an elderly Christian woman stood up and said, “Jesus wants
our Muslim neighbors to be able to feed their children too.” This woman’s call to
hold the majority accountable to a biblical standard led to a deeper conversation
of relationships. As a result, the village addressed broader challenges of poverty
and chose goats as their livestock. The mission was resurrected.
9

10.
Applying the elements of the figure, we can see this Kibo Group case as an example of Myers’
Transformational Development Model:
God Asking what would Jesus do with
the choice of livestock.
Other The Christian majority being willing
to choose goats to be inclusive of
the Muslim minority.
Community Making a choice that would benefit
Christians and Muslims working
together in unity.
Environment Choosing livestock that would be
beneficial and not harmful to the
environment
Social Systems Reconciled relationships, economic
improvement, motivation to
continue reforestation.
10

11. Reflect on the following:
1. How is this model an improvement from the economic relief model? How is it helpful for you
to reflect on your own poverty of relationships?
2. Look for local examples that use the Transformational Development Model in the U.S. before
going to Uganda. Example: West Angeles Church of God in Christ (​www.westa.org​) and
Homeboy Industries (​www.homeboyindustries.org​). Evaluate how they demonstrate these
elements of relationship.
3. Set one measurable, personal goal to improve each of the four foundational relationships in
your life before/as you go to Uganda:
a. With God (knowing God and discerning calling)
b. With others and individuals (love and commitment, seeking reconciliation)
c. With others and community (promoting unity and addressing conflict)
d. With creation/environment (appreciating nature and responsibly using resources)
To move toward a better human future, we must encourage and develop relationships that work
for the well being of all. Transformational development enhances life works to promote
harmonious relationships. “Development should aim at a blessed life, a peace with itself, others,
the environment and with God” Musopole (in Corbett and Fikkert, 2012, p. 3). We must
remember that humans are spiritual, social, psychological, and physical beings so our
poverty­alleviation efforts must be holistic in design.
11

12. Day 3: Transformational Development Factors
Now that you’ve learned principles of the Transformational Development Model, let’s get
practical with applying it to organizations in Uganda. On your trip to Uganda, you are likely
partnering with a host organization and may have opportunity to interact with various nonprofit
organizations and partners. Learning about an organization’s commitment to both transformation
and development can help you understand your purpose and scope of involvement in Uganda.
The chart that follows will help you understand the components of the Transformational
Development Model with specific examples from the Kibo Group and Buyamba Uganda
(​http://www.ugandabuyamba.com/​) and God Cares School (​http://godcaresschools.com/​). It will
also serve as a template for better understanding Ugandan nonprofits.
The Transformational Development chart that follows was developed during the Spring 2015
semester by a group of Pepperdine communication students who categorized eight factors from
studies and theories and the Kibo Group as a prototype. Although the Source Café
(​http://www.kibogroup.org/coffee­shops/source­cafe/​) and Kibo Group may not use the term of
transformational development, these organizations have relied on its factors to develop and guide
their work. The Kibo Group’s five core projects are water source, community­led total sanitation,
educating visitors about poverty in Uganda, women’s empowerment, and reforestation. Another
organization that provides relief to needy children, God Cares School in Kampala and its U.S.
sponsoring organization, Uganda Buyamba, exhibit transformational development factors
through education and relationship.
Take a look at the Transformational Development Model table on the following pages. It is
centered around eight factors listed in the first column. There are two groupings; the first four
components fit under the general category of transformation as a process of inner change;
development is a manifestation of outer change. In the second column, you’ll see a concise
definition of each of the factors, drawn from literature and prototypical conditions. In the third
column, you’ll find examples of each concept drawn from the Kibo Group and Uganda
Buyamba/God Cares School.
The chart was created for you to use to better understand nonprofits in Uganda to learn about
their story, function, and process. Please record behaviors that you observe and comments made
by people working for the organization that are related to each concept in the third column or in a
separate notebook. Don’t be concerned about having something to write in each cell. Rather, use
the chart to evaluate transformation and development that an organization may be involved with
or might move toward. As stated in Day 1 of this workbook, recognize that some organizations
may be focused on imminent needs of relief or rehabilitation, yet, hopefully this chart will help
you reflect on how a Ugandan nonprofit can fit into a culture of relationship­based
transformation with a goal of bottom­up development. If you have time before going to Uganda,
practice using this chart by observing a local non­profit.
12

13.
Components Definition Examples American­Ugandan Nonprofits Observat
Transformation
Relationship
■ Trust
■ Vulnerabiity
■ Reconciliation
Healthy interactions built on
trust that allow for vulnerability
and healing of conflict.
Relationship is between self
with God, other individuals,
community, and environment.
Conflict resolution between Muslims­Christians
or between landowners over well rights as basis
of new development projects.
Interactions to create familial relationships
between and among sponsors, educators, and
students.
Trust and vulnerability shown in videos and
prayer to connect Ugandan operations with
American sponsors.
Empowerment
■ cooperative activity
■ mutual respect
A participatory process and
ethic shared between
organization and community
that provides tools, respect, and
support for individuals rather
than imposing control.
Encouraging and respecting women by
providing basic resources and a setting for them
to have meaningful conversations and learn new
skills.
Seeking student transformation through
education rooted in faith.
Grass Roots
■ Root cause
■ Local Social
Movement
A bottom­up, local, social
movement in which the
community addresses the root
causes of a problem through
local practices to aid in the
creation of an emergent
solution.
Villagers meeting together to combine resources
(internal and external sources) and receive
training to build a structure or program
meaningful to them.
School in Uganda using structure of church and
orphanage to provide for physical (food, shelter,
medical) and educational needs for students;
American sponsoring organization using
existing structure of churches and schools for
funds/awareness.
Shared Narrative
■ “Mutual brokenness”
■ Aligned stories of
individuals/organiza­ti
on, culture,
human­kind, and Bible.
Interpreting reality and
self­identity through shared
stories that create community,
new insight, collective goals,
and meaning.
Shared stories among women about roles
(communal/familial) in biblical context.
Student stories shared through letters,
newsletters, and videos to sponsors and biblical
narratives used in teaching.
13

14. Development
Community Lift Choosing solutions that support
the local community with
financial and practical self
sustenance.
Opportunity center that provides jobs, library,
local artistry, community center and
training/education center for villagers and other
nonprofit use, student scholarships, and profits
to subsidize development programs and bible
school; economic impact equivalent of 300
Ugandans’ annual wages. Reforestation project
rewards villagers with choice of livestock for
profit while trees mature.
Education provided in a communal setting for
increasing education beyond current 30% level;
future trade school.
Creative Partnerships Working with entities that are
invested in planning and
creating local connections.
Collaborations among village communities,
drilling companies, district governments, water
user committees, hand pump mechanics and
pump part dealers.
Collaborations between Ugandan development
and education organization, American business
profit sources, American sponsor churches and
families, Christian colleges, and other
nonprofits.
Sustainability Building or repairing existing
practices in a way that will be
used and maintained by locals
for the long­term.
Training and educating Ugandans to manage
sustainability and ministry programs; American
board members providing guidance; building
durable wells and training locals for repair.
Education through high school, future trade
school, physical buildings, and assessment
(report cards and board member visits).
Holistic Approach Solutions that look at the big
picture and address the
psychological, spiritual, social,
and physical needs of
individuals and communities.
Development and ministry linked with
“incubated and redemptive business.”
Reforestation begins with reconciliation..
Addressing poverty of being through education
from infancy to high school.
14

15. After using the chart to record information about an organization, interpret information by
answering the following:
1. What appears to be the organization's greatest strengths in transformation (relationship,
empowerment, grass roots, and shared narrative)?
2. How well does the organization seem to exhibit elements of development (community lift,
creative partnerships, suitability, and holism) or is it necessarily more focused on relief or
rehabilitation? Is this a short­term relief organization or does the organization and its members
seem to be committed to make long­term change?
3. How well does the organization seem to allow for a spiritual view of mutual brokenness and
authentic intercultural communication?
If you evaluate multiple organizations, look at similarities and differences between these
organizations and potential long­term benefit for the population and purpose they serve.
In reflecting on intercultural service, Elmer uses a quote by Albert Schweitzer to reminds us of
the importance of service: “I don’t know what your destiny will be, but one thing I know: the
only ones among you who will be really happy are those who have sought and found how to
serve” (Schweitzer in Elmer, p.1).
Day 4: Learning the Cultural Story
15

16.
Similar to Corbett and Fikkert (2012), Elmer asserts that many short­term missionary trips are
motivated by a Western idea that we need to fix problems in third­world countries. In a culture
that defines service as providing, it is hard to think that perhaps missionary work is often more
self­serving than it is selfless. Do we volunteer to really serve those in need or to put it on a
college application or resume? And when we approach volunteer work, do we take the time
really to understand the needs of those we are serving, or do we assume we already know what
they need? Elmer suggests we take a more humble approach to service. In his definition, in order
to serve someone, we must first understand them; and to understand, we must first learn about
them; and to learn about them, we must first be open to knowing about them.
So how do we begin to understand a foreign culture, while also dismissing propagated
stereotypes? Julie Dimas, Executive Director and CEO of Buyamba Uganda
(​http://www.ugandabuyamba.com​ that supports the education and care of more than 1,000
orphaned and underprivileged children through God Cares Schools, describes her first visit to
Uganda as a tough entry. Although she has visited Uganda many times in her nine years of
leadership, she recounts that on her first visit, she felt uneasy as she left the airport and arrived at
night with fears stirred by stereotypes from the movie ​Blood Diamond​. With a stereotype of
Africa as unsafe, she experienced overload with the foreign smells and sights of poverty that
flooded her senses. Yet, greeted by the warmth and hospitality of the Ugandan people, she was
brought into a cultural experience and understanding of the locals that connected with her
personal and spiritual life story and a personal relationship that she and her husband share with
Pastor Dongo and his wife Florence, founders of God Cares School. To team members traveling
on Buyamba short­term mission trips—especially the ones going for the first time—she urges
packing a spiritual suitcase to be ready to engage Ugandans as brothers and sisters, not through
stereotypes.
By learning about the Ugandan culture from a variety of reputable sources, we can begin to
address servanthood in a transformational way that requires a servant­learner posture for
volunteers and encourages long­term effects for the host. Preparation begins before boarding the
plane but requires seeking to learn the story of the Ugandan people, historically, in present day,
and within God’s story. Central topics for research are listed below. See map of Uganda on the
following page.:
1. Historical time lines (e.g., ​http://www.bbc.com/news/world­africa­14107906​) and
maps (​http://www.vidiani.com/maps­of­uganda/​)
2. Cultural summaries (e.g., ​http://www.everyculture.com/To­Z/Uganda.html​);
3. narratives about Uganda (e.g., the documentary ​War ​Dance, stories and blogs of
American missionaries of their relationships and work in Uganda);and
4. News sources for current events (​http://www.bbc.com/​).
For a list of cultural research questions see Tim Dearborn’s ( 2003) ​Short­term missions
workbook​ and Miriam Adeney’s (1987) ​A Time for Risking​.
16

17.
In the culture of Uganda, which is primarily relational, story is central. Narrative entails many
things. Story creates a sense of identity to this group of people who have been under the rule of
many different governments; it allows a distressed people to cope with ongoing strife and civil
unrest; but most importantly, it establishes a community that bonds its people through common
values. Today’s workbook entry provides a portion of Uganda’s story from these categories of
17

18. sources. Please read through the following and look for themes that link to a common story of
human brokenness and redemption. Refer to the hyperlinks for more information.
History of its Government​ (​http://www.bbc.com/news/world­africa­14112446)​ – a brief
timeline of government in Uganda:
1862 ​– First European explores Uganda
1872 ​– Christian missionaries allowed in Uganda
1890​ – British formally colonize Uganda
1894​ – Uganda becomes British protectorate
1958 ​– Uganda permitted internal self­government
1962​ – Uganda becomes independent; King Metusa as president
1966​ – Milton Obote makes himself next president
1971​ – Obote deposed in coup led by Idi Amin
1976​ – Amin declares himself president
1979​ – Neighboring Tanzania invades Uganda, National Resistance Army
(NRA) is established; Amin flees, replaced by Binaisa
1980​ – Binaisa overthrown; Obote elected as president
1985​ – Obote deposed in military coup
1986​ – NRA rebels install Museveni as president who begins recovery
1995​ – New Constitution ratified
1996 ​– Museveni reelected in first direct presidential election
2002 ​– NRA evacuates 400,000 civilians fleeing from (Lord’s Resistance Army) LRA
2008​ – LRA leader Joseph Kony fails to sign peace treaty a second time
2011​ – Museveni wins fourth presidential election
2012 ​– Uganda Army captures LRA senior commander Caeser Achellam
Religion
(​http://www.dacb.org/history/a%20history%20of%20christianity%20in%20uganda.html​) When
King Metusa first allowed missionaries onto Ugandan land, a series of English Christian and
French Roman Catholic missionaries entered Uganda to convert the locals who practiced
spiritualism. Islamic traders introduced their faith around the same time. Both Christianity and
Muslim religions were widely received.
Today, Christianity and Muslim religions are the predominant belief systems, and in some cases,
are combined with local, indigenous religions to form a syncretic religious blend.
Radical Islam has been a growing concern in Northern Africa. In 2009, tension between Uganda
and Somali Islamists began to grow. The Islamic group Al­Shabab (affiliated with Al­Qaida) was
responsible for two bombing attacks in Kampala.
Family ( ​http://www.everyculture.com/To­Z/Uganda.html​)​ ​– Uganda is a male­dominant
society, where the right to own land is primarily given to men and polygamy is still practiced by
some. Women take on traditional gender roles in the house, where they are responsible for
domestic chores. However, today, women are allowed in political positions and most have
opportunity for education. Many women work to provide for their family as well.
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19.
Uganda is relational
(​http://kabiza.com/kabiza­wilderness­safaris/blog/cultural­mistakes­avoid­uganda/​). There is an
emphasis on community and developing meaningful relationships and conversation. The
close­knit community in Uganda is described by Pepperdine University students who
participated in Pepperdine’s East Africa Program and on a Buyamba Uganda’s mission team:
● Hospitality –Students who participated in Pepperdine’s East Africa program in 2012
shared their experience with locals who hosted them in their homes by sacrificially
offering their best food and even beds. Students expressed the challenged of learning to
accept gifts graciously.
● Sharing Stories – Students who participated in the Buyamba short­term mission group
advised future participants to be open to learning from the stories of Ugandan children
about their home or their past. He urged the importance of reciprocating by sharing
stories from your home and past.
These reflect Uganda’s relational culture. Americans are often seen as being alone, a result of a
culture whose identity is defined by occupation or achievements. In contrast, Ugandan identity is
closely tied to the community to which they belong, whether it is a tribe or a church. More focus
is placed on interpersonal relationships over occupations, explaining these locals’ desire to be
hospitable and hear about one another’s life.
Culture and Tradition ​(​http://www.newworldencyclopedia.org/entry/Africandance​) – African
languages vary by region but English is the official language for the country. Not much is left or
even known about Ugandan culture before it was colonized. The current government and belief
systems are a reflection of previous occupation by foreign control.
Music and dance, however, are an important part of traditional culture and play a pivotal role in
unifying a community. They have been sustained throughout time and passed down despite
colonization and instable government. In Uganda, tribal music and traditional dances have many
functions, including expression, celebration, and rehabilitation.
● Expression – Traditionally, it is used to convey a story or recount an experience the
community has undergone; it is also used for spiritual connection in indigenous
religions.
● Celebration – More practical uses include weddings and rites of passages. Dances are
also performed to honor kings and other rulers.
● Rehabilitation – Music and dance also have the power to heal. In a country whose
people have seen many horrors throughout their lives, singing and dancing provide a
relief from traumatic event and give empowerment to the people. It also strengthens
the unity of a community.
The documentary ​War Dance​ provided a more in­depth insight to these topics. It follows
Potongo students in a refugee camp as they prepare for the National Music Competition held in
19

20. Kampala. It tells the story of these Ugandan children who have seen many horrors and use their
culture’s traditional dance to preserve their cultural identity, to celebrate their community, and to
heal and even empower those who had lost hope. Students explain their encounters with LRA
rebels, their daily lives in the camp, and their love for music and dancing. ​War Dance​ represents
story of these four topics of governance, religion, family, and culture
As Elmer explains, we cannot learn unless we are open to knowing. Because you are
participating in this work book, it is clear you are already open to knowing. Hopefully learning
the cultural story of Uganda will lead you to a greater openness and acceptance of the Ugandan
people.
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21. Day 5: Converging Mission Statements
Now that you have learned about your host culture, let’s connect this to your personal story
within the context of the community’s story. As Myers (2011) states, “We bring our story and
join the story that is already there, the community’s story.” Also, “We bring our personal story
and the story of the culture from which we come…which includes the story of our development
institution…” (p. 6).
In today’s entry, you will learn about how your personal mission statement aligns with the
mission of your host organization. Refer to the figure below to write the cultural themes from the
last workbook entry and place them in the circle entitled “Host Country” as a reminder of what is
important to Ugandans.
Focusing now on the inner circle, you will be able to identify and write out the mission statement
of your host organization and formulate your own personal mission statement.
The mission statement of an organization is its driving force. It defines an organization’s core
purpose, informs the public why it exists, what it hopes to achieve, and how it is going to achieve
it (an organization’s function, field, and unique advantages); a short, written statement of its
goals and philosophies. According to Schultz, Hatch and Larsen (2002), an organization’s
mission statement is a fundamental part of the rich, value­based narrative of an organization’s
21

22. story. Schultz and colleagues state that an organization’s beliefs and values captured in its
mission statement combined with its creative story to “. . . . [provide] a common thread that can
then run through all the employees’ everyday activities no matter how fragmented they are”
(Holten et al. as cited in Schultz, Hatch & Larsen, 2002).
Even in a non­religious organization with members motivated by serving God, the mission
revolves around ideas that are selfless. From a Christian perspective, the pursuit of God is often
the most important aspect in an organization’s mission and ideally creates a space for individuals
to fulfill their calling.
Knowing the mission statement and the projects that represent your host organization’s main
purpose will help you examine how your own calling fits with the organization. Let’s get
practical. You will need a computer for the following steps:
1) Go to the website of your host organization and if there is a video that explains the
organization story, watch it.
2) Identify the mission statement of your host organization and write it below. If it’s not
clearly labeled, find a sentence about the organization that seems to best describe its
purpose. (Tip: look for an “about” tab or a tab labeled “history of organization” or
“mission” to identify the mission statement).:
3) Identify the program areas of your host organization and write them out on them below,
e.g., orphanage, school, reforestation, provision of clean water (Tip: look for a “projects”
or “programs” tab that clarifies the activities of your host organization):
4) Write your own personal mission statement for your trip to Uganda. Using the following
formula, choose three verbs that you are excited about engaging in during this trip,
identify the group in this trip that moves you the most and choose a phrase that best
describes your core value or purpose in life. (For example: My mission is to learn from,
serve, and love Ugandan orphans to help them know that God loves them.)
Formula: My mission is to _____________ , _____________, and _____________ the
____________ (the group or population you want to help) to/for
______________________________ (the cause that moves you/your core values). (Laurie Beth
Jones, 1996).
22

23. According to Myers (2011), every development program is a convergence of stories. Through
this convergence of stories we must be clear as to whose story it is. While our own story and
mission statement has something to offer to the community’s story and can contribute to the
mission statement of the organization, we must remember that the program and its mission
statement is not our story.
The following is a narrative written by Ben of the Kibo group that demonstrates the convergence
of his calling as a Christian development worker, the mission of the Kibo group to provide
holistic, sustainable development with community lift (informed by but not imposing a Christian
motivation), within the Muslim narrative of the villagers, and ultimately within the biblical
narrative. He reflects:
Last year we started working in a place called Budonga. It’s one of the few communities
where we started working without a church presence already being there. In fact, the
majority of the village is Muslim. Muslims in our area are well known for being more
hygienic and sanitary than Christians. They take seriously the Quranic calls for
cleanliness. But that doesn’t mean significant improvement in areas of hygiene and
sanitation aren’t needed. We did a baseline survey of the area and found that very few
homes had pit latrines (toilets), they didn’t have proper structures for bathing or drying
dishes. We asked if we could work with them to do a home improvement campaign. We
don’t spend any money fixing up the place, instead we drive to the village once a week
and talk about ways that folks can improve their homes. Most communities agree to do
something widespread throughout the community. We were really surprised to see how
quickly they dug the latrines and cleaned up their homes. We’re not talking about simply
sweeping. Most of the homes underwent serious remodeling and in some cases
rebuilding. Some women have a kitchen for the first time! It was really amazing to
witness. We were so impressed that we decided to help them with their water problems.
We dug a well in April.
Well, that’s not the end of the story. We also started a women’s group in the area a few
months earlier. We taught Bible lessons and also some basic health lessons. Muslim
husbands were encouraging their wives to come as they said that the teach was making
their marriages better! We were thrilled with the response, so we decided to try another
one of our programs in the area, where we build a stove out of locally available materials
that reduces on smoke inhalation, reduces the amount of firewood necessary, and keeps
children from getting burned. During this time, the folks were asking if we could come
start a church in their village. So we spent some more time traveling to the area to talk
about the implications of such a thing. And then last weekend we baptized more than two
dozen people! The church went from 0­50 in a matter of a few hours!
23

24. Day 6: Language as Acceptance
“Tusangaire! Webale okusoma!” In Lusoga, the local language of Jinja, Uganda, this means
“Welcome! Thank you for studying!”
According to Elmer (2006), having a posture of servanthood when entering another culture
requires a spirit of humility and embarking on the following steps of a pilgrimage: openness,
acceptance, trust, learning, understanding, and serving. While openness is welcoming people into
your presence and making them feel safe, acceptance is communicating respect for others.
Difficulty with the language of another country limits our ability to verbally communicate
acceptance to others but making an effort to learn someone’s language demonstrates our
acceptance, honor and respect.
Uganda has many languages and pronunciations. By learning the local language of the
community that will host you, you will be showing acceptance to individuals and families in
those communities. Dr. Barton describes Ugandans as very appreciative and welcoming people.
They will ask how you are, and you can honor them by asking about their family in the local
language of Lusoga for Basoga including Jinja. A cousin language, Luganda, is spoken in some
communities in Kampala although English is the universal language that is highly encouraged in
schools. Find out from your host organization, if English or the local language are preferred and
honor that preference.
If traveling to an area of Uganda where the local language is preferred over English, you might
find the following language video helpful. To learn Ugandan languages of Lusoga (Basoga
region including Jinga) and Luganda (spoken in some parts of Kampala) please copy the
following link into your Internet browser for handouts and video recordings of:
https://drive.google.com/folderview?id=0B1_d9EAoX7UPflNHYXdodnFlSXU0eTdRMk5NeU
dCSmtPekF6clRyV09tbXNpaXRDSUg5S28&usp=sharing
1. Please read the handout for the region of Uganda you will be visiting.
2. Please follow along on the handout as you listen to and repeat pronouncing greetings in
the video. The first 17:33 minutes of the video describe the importance of learning the
local language as a form of cultural acceptance that you should watch if you’re traveling
to any part of Uganda. It provides pronunciations of Lusoga.
3. 17:34 minutes into the video is practice repeating Lusoga greetings and at 22:49 minutes
is practice of the Luganda greetings, with a slightly different phrasing and pronunciation
than Lusoga.
4. Please practice the Lusoga or Lugandan greetings with other program participant, using
the sheet for reference in the days leading up to the program launch date. For example:
Day 1­ Please establish a “language partner” with another program participant.
24

25. Day 2 ­ Please practice the language of the portion of Uganda you will be visiting,
through role­play. Have each partner act as a local Ugandan, and the other partner
as one of the program participants. Shake one another’s hand! Reference the
handouts as needed.
Day 3 – Please review the greetings using the role­play experience, but this time,
swap roles. The person who was previously acting as the Ugandan will now act as
a program participant. If you feel more comfortable with the language, try
switching up the greetings! Try to refrain from referencing the language sheet
unless you get stuck. Do not worry if it is not perfect Lusoga or Luganda. It is the
effort that counts!
Day 4 – Try to shake things up! Please rotate the role play by pairing up with
another program participant and practicing the language of the portion of Uganda
you will be visiting Lusoga (Basoga region including Jinja) and Luganda
(Kampala). Through repetition of the greetings and rotational role play, you hear
different variations in the languages.
According to Elmer (2006), “Not to know my language is not to know me” (p. 67). In learning
Lusoga or Luganda as an expression of acceptance, you are in turn blessing the Ugandan
community as a vibrant culture and bestowing human dignity onto the individuals of that culture.
25

26. Lusoga Greetings for Jinja, Uganda—Dr. John Barton
Phrase and Translation: Response:
Note​: i = ee sound
Introduction
Amaina gange ninze…….. My name is………
Ni’wani? And you are whom?
Ndi Kweega olusoga. I am learning Lusoga.
Olusoga lwange lunafu. My Lusoga is weak.
Greetings
1. Tusangaire (too­saung­guy­reh) Welcome! Kale. OK.
2. Oli’otya Sebo? How are you, sir? Bulungi. Good.
Oli’otya Nyabo? How are you, ma’am?
3. Muli mutya basebo? How are you all, sirs (plural)? Tuli Balungi. We are well.
Tuliyo. We are there.
4. Ebyaka? What’s the news? Wazira. Nothing.
5. Ab’eka bali batya? How are the home people? Balungi. They’re fine.
Abaana bali batya? How are the children? Balwaire. They’re sick.
Abaz bali batya? How are the elders?
Note​: When someone is sick, use nonverbal to display concern, such as a facial express of
sympathy and/or making a sound by clicking the tongue.
6. Webale mirimu. Thank you for the work you do. Kale. OK.
okudia (…for coming
okusaba (…for praying)
okusoma (…for studying)
okufumba (…for cooking)
26

27. Note​: Ugandans are very appreciative people, and will thank you for everything. When you
thank them for their services, you honor them greatly.
7. Katuje. Let’s go. Kale. OK.
Katusabe. Let’s pray.
Katwembe. Let’s sing.
8. Weraba. Goodbye. Kale. Wena weraba.
9. Isuko’buwire. Welcome back from the night/good morning. Kale. OK.
10. Sula bulungi. Sleep well. Kale. OK.
Tuka bulungi. Reach well/have a good trip.
27

28. Luganda Greetings for Kampala, Uganda—Daniel Kibuuka
Phrase and Translation: Response:
Introduction
Amannya gange nze………….. My name is……….
Gwe ani? (Gway anee) What’s your name?
Ndi mukuyiga Oluaganda. I am learning Luganda.
Oluganda lwange lunafu. My Luganda is weak
Greetings
1.Tusanyuse (too­sun­you­say) Welcome! Kaale. OK.
2.Oli otya Ssebo? How are you, sir? Bulungi. I am good.
Oli otya Nnyabo? How are you, ma’am? Bulungi. I am good.
3. Muli Mutya Bassebo ? How are you, sirs (plural)? Bulungi. We’re good.
Muli Mutya Bannyabo? How are you, ladies? Bulungi. We’re good.
4. Ki ekiriwo? (Chi echi liwoo)What’s the news? Tewali. Nothing.
5. Ab’eka bali batya? How are the people back home? Balungi. They’re good.
Abaana bali batya? How are the children? Balungi. They’re good.
Abakadde (Abay ka day) bali batya? Balungi. They’re good.
How are the elders back home?
6.Weebale emirimu. Thanks for the work you do. Kaale. OK.
okujja (…………………. coming)
okusaba (….…………….. praying)
okusoma (………………..studying)
okufumba (……………..…..cooking)
7. Tugende. (Tu gay day) Let’s go. Kaale. OK.
Katusabe. Let’s pray. Kaale. OK.
28

29. Tuyimbe. Let’s sing. Kaale. OK.
8. Weeraba. Goodbye. Kaale. OK.
9. Kulika ekiro. (Koo leeka e cheelo),
Welcome back from the night. Kaale. OK.
10. Sula bulungi. Sleep well. Kaale. OK.
Tuuka bulungi. (Safe journey.) Kaale. OK.
29

30. Day 7: Listening For a New Perspective
Have you ever found yourself in a situation where you attributed a reason to somebody’s
behavior only to find out that you were wrong? While Americans are accustomed to calmly
taking their place in a line at the airport for instance, people from a different country may form a
crowd rather than a straight, organized line. Greg Daum relates a story of a female student
feeling irritated by a male Ugandan in line behind her who was bumping up against her. She felt
offended by the man and upset that the male leaders in her group weren’t defending her. In
addition to explaining to her the common use of close proximity in Uganda, he also learned that
the man had been hired to stand in line for another person, and by advancing closer in the line he
perceived that he was doing his job more competently.
Elmer states, “[in order] to survive and prosper in another culture, we must see, think and do as
the nationals” (p. 138). This requires trying to avoid putting our own culture at the center of life
and to learn to look through the lens of another culture. It would be beneficial to develop the skill
of perspective taking, so that both Americans and people in Third World countries can hopefully
put aside stereotypes such as the ones listed below in the chart. Take a look at these stereotypes
and think about how stereotypes and assumptions between Americans and Ugandans may result
in significant misunderstanding. Note that Dearborn uses the term “two­thirds” rather than
“third” world countries.
Common stereotypes Americans have
of people in the Two­Thirds World
Common stereotypes people in the
Two­Thirds World have of Americans
lazy aggressive
inefficient preoccupied with tasks
emotional harshly pragmatic
slow and unmotivated tense and pressured
rooted in traditions discontented and lonely
corrupt leaders corrupt leaders
naive educated
strongly interdependent strongly individualistic
eagerly seeking a better life securely enjoying the good life
highly spiritual highly materialistic
Dr. Tim Muehlhoff, a professor of communication at Biola University, suggests that we ask four
specific questions to practice the skill of perspective taking. Applying Muehlhoff’s four
questions to the above scenario can help learn to take the perspective of the other.
30

31.
1. What does this person believe?
2. Why does he or she believe it (influential people, family of origin, and life experiences)
3. What kind of person is this?
4. Are my perceptions of this person accurate?
In addition to perspective taking, listening skills will help you better understand people in an
intercultural setting:
According to Elmer (2006), “listening is a rare happening among human beings.” Do you agree?
Reflect on your own relationships. How would you rate yourself as a listener? Do you have a
friend or acquaintance who is a good listener? How does he or she make you feel?. By listening,
it is important to remember that we listen not only to effectively gather facts and information, but
also to convey love and cultivate empathy.
Muehlhoff (2014) explains that “the acts of story, both storytelling and story listening—of telling
one’s story, of listening to another person’s story, or another person listening to our own—are
fundamental to our humanity and sense of well­being” (p. 121). If we take the time to listen, we
will find wisdom, passion, and even poetry in every person’s narrative.
Lumsden and Lumsden (2012) identifies four types of listening:
1. Active listening: internal, gaining and analyzing information, ask questions
mentally but respond nonverbally​.
2. Interactive questioning: two way; focus on helping speaker give information and
analysis; ask questions for clarification and explanation​.
3. Empathetic listening & questioning: focus on speaker’s feelings and experience,
reflect speaker’s feelings, support verbally and nonverbally, paraphrase.
4. Dialogic listening & questioning: focus on mutual negotiation of meaning,
encourage other to develop ideas and use metaphoric thinking, question to clarify
and extend ideas, paraphrase ideas to develop them further
Now that you have been introduced to components of perspective taking and listening, please
read each of the following scenarios and silently ask yourself how you can apply these skills.
Case: Dr. Barton of the Kibo Group explains the need for humility and forgiveness in
cross­cultural environments, because we will misinterpret and not understand most of what we
experience. Things are often different than what we expect, and what we expect sometimes turns
out to be something different. He explains two different situations in which he misinterpreted
motives of two Ugandans who asked him for money, one he didn't know and another who was
his friend while he lived in Uganda. Read each of the following scenarios in Uganda and apply
Muehlhoff's questions to each.
31

32.
1. Scenario 1:
John regularly saw a young woman standing by the city gate, holding a sick baby, asking for
money. One day, she came to the house where John and his wife lived and asked for money for
medical assistance for her child. They welcomed her and the child in, and, along with other
missionary couples from the neighborhood, listened compassionately and prayed with her. They
noticed that although the child was wrapped as an infant, he appeared older, more the size of a
toddler. They showed compassion and gave her money.
Question: How might American stereotypes of people in third­world countries as putting family
first, seeking a better life, and being spiritually minded have led them to make positive
attributions of her beliefs, motives, and identity (Muehlhoff’s questions 1­3)?
2. Scenario 2:
John has a friend whom he had come to trust while living in Uganda. In order to obtain funds for
his daughter to go to school, the friend came to John’s house and asked for financial help. The
cost of the school was $300, the equivalent of an average year’s salary in Uganda. After listening
thoughtfully and compassionately, John excused himself, went to his study and returned with
$300 in cash. The friend seemed too stunned to speak and in an emotional sate, which John
attributed to his friend’s gratitude over the sum of the contribution. Not wanting to embarrass his
friend nor expect praise, John didn’t ask about his friend’s apparent hesitancy. About two weeks
later, John went to visit his friend and before he entered, saw a brand new stereo outside the
home, still in its packaging. It was clearly brand new. John knew that his friend could not have
afforded such a purchase, except for the money that John had given him. John felt betrayed and
angry with his friend for asking for money for his daughter that he then used for a personal
indulgence.
Question: How might John’s American view about buying electronics caused him to assume that
the stereo was for entertainment and to therefore make negative assumptions of his friend’s
beliefs, motives, and identity (Muehlhoff’s questions 1­3) ?
B. Follow up: Read the result of each scenario and how applying listening skills can help us
interpret the behaviors of these two people asking for money.
1. Scenario 1: To the dismay of John, his wife, and the other American missionaries, they learned
that the woman with the child was a scam artist, and the ill child was not her own. She had
targeted Americans and more well­to­do foreigners who lived in their neighborhood, retelling
her story at each home. Each day, she would offer to take the child from the birthparents into
town to seek medical attention and money to pay for the aid. By the end of each day, she would
receive hundreds of dollars in donations that she would keep for herself and give only a few
dollars to the parents. Learning of this, John felt taken advantage of, angry and cynical, and
suspicious of other Ugandans who might try to con him, including later, his friend.
How could the types of listening be applied to gain understanding and check assumptions?
32

33. Active listening: The child is wrapped like an infant but appears older. Why? Why is she asking
only Americans for money? Why aren’t other family members or villagers helping them?
What's her story? How long has she been asking for money?
Interactive Listening: Have you taken him to a medical clinic? What medical assistance does the
child need? How are your family and villagers helping?
Empathetic Listening: Besides money, what is your greatest concern for him? Is your church
caring for you and him? What needs can I pray for for you and your family?
Dialogic Listening: How can you gain more support from your family, village, medical
clinics? What possible solutions are there to help the child?
Scenario 2: John’s friend waited patiently while John expressed his feelings of betrayal and
anger, telling his friend that he would have to work hard to win back his trust. He then explained
that every year it normally takes him several months to raise money from the community, his
friends and family, who contribute small amounts of money that gradually build up in time to
send his daughter back to school. He explained that unlike the ways that Americans keep their
money safe in banks, that he didn’t have a place to protect the money for safe keeping, except
under his mattress, which could be stolen. He also explained that if a needy member of his
family or community needs the money, he is expected to share what he has. So, in order to
prevent the money from being stolen or given to other locals in need, he had thought long and
hard to come up with a way to protect his money. Without the option of investing it in a bank, he
had purchased a expensive item that he knew would retain its value (using the stereo as a type of
investment) so that he could resell it closer to the start of his daughter’s school year (without
someone taking or claiming it). He had left the stereo in its box to preserve its condition for
resale.
How might the incident with the woman who conned him have affected his attributions when he
saw his friend’s new stereo? How might the types of listening be applied to gain understanding
and check assumptions of his friend’s reaction to the gift?
Active Listening: He seems to be at a loss for words. What is he thinking? I should ask him what
he’s thinking and feeling. I should ask if there’s something else/different I should do to support
him.
Interactive Listening: You’re quiet. What are you thinking? Do you need something different
than what I gave you? How can I help? I heard you say . . . . What did you mean by that?
Empathetic Listening: How are you feeling? Has my gift created mixed feelings? Do you feel
differently this time compared to other times you’ve raised money for her school? How can I
support you? I heard you say . . . . Are you feeling happy/sad/confused/upset?
33

34. Dialogic Listening: I want to try to help you think this through, if that’s okay. If you were trying
to teach a child about your situation, what would you say? What feels like the biggest problem or
challenge that you’re facing and what kinds of solutions are you considering?
While perspective taking and listening can be difficult, they are necessary in order to overcome
wrong assumptions. Perspective taking can help eliminate frustration or other negative emotions
that can arise if and when we make wrong assumptions in another culture. Listening is also
primarily an act of love. In being good listeners we allow the other person to have access to our
mind and heart, and in doing so, we become vulnerable to the other person (Elmer, 2006, p. 122).
The following is a story from Ben, a member of Kibo that reminds us of the importance and
mercy that perspective taking can offer in building trust and even encouraging transformation
and reconciliation:
A simple change in perspective can make all the difference in how we react [to others]. If
we view . . . problems as opportunities to react differently in the world, people tend to
take notice. For instance, in a recent trip to a rural community, we discovered that two
project goats had been sold for personal gain. The entire group was upset that this
individual had acted so selfishly. Upon further investigation, we discovered that the
woman’s husband (a man who had refused to join the project) had sold the goats without
consulting his wife. The group decided to visit this man and get the full story. Upon
arrival, the man was scared. . . . [The P]roject Director was also concerned. But his
concerns were quite different. He saw an opportunity to reconcile a marriage and invite
this man into a different way of life. The man was stunned by Abraham’s kindness. He
understood well that he was fully in the wrong and yet the community group was inviting
him to abandon such practices and join them in their productive and profitable work. The
story is a long one and is far from over, but the marriage is intact and a repayment plan
has been initiated by the husband. The community​ ​group has endured hardship, deceit,
and theft. They have also discovered a renewed sense of patience, honesty, and sacrifice
for their neighbor. Hidden just under the surface of a community problem is an
opportunity. The fascinating bit is that the opportunity is often so powerful that it can
eclipse the problem. Our work is to recognize the problem and shed light on the
opportunity within.
34

35. Day 8: Managing Intercultural Impatience
Do you ever feel frustrated waiting in lines, dealing with people whose habits rub you the wrong
way, sitting in traffic, or waiting for commercials to be over? Then you may struggle with
impatience! Why is this important when traveling to Uganda?
Elmer (2006) says “impatience limits acceptance of others” (p. 67). Later, he expands on the
cultural difference between America and other countries, “In many parts of the world waiting is a
nonissue. Meetings don’t start on (Western) time; appointments run 30 to 45 or more minutes
late; traffic can be snarled forever; roads are bad, requiring hours to make relatively short
journeys” (Elmer, 2006, p. 67).
It is important to recognize what causes you to be impatient and realize you will encounter
several situations in Uganda that will deal with time moving more slowly than in America.
Through these situations, you may feel impatient and frustrated. This workbook entry will help
you to become more aware of when you feel most frustrated and how to deal with these
frustrations. It is important to overcome impatience because it can get in the way of your
ministry in Uganda. Elmer (2006) says, “We need to find ways to deal with life’s little
frustrations, or they will hinder our ability to value and celebrate people” (p. 67).
Patience Test:
3­Factor Patience Questionnaire
Instructions: For each of the statements below, please indicate how much the statement is
like/unlike you.
1 Not like me at all
2 Unlike me
3 Neutral
4 Like me
5 Very much like me
___ 1. My friends would say I’m a very patient friend.
___ 2. I am able to wait­out tough times.
___ 3. Although they’re annoying, I don’t get too upset when stuck in traffic jams.
___ 4. I am patient with other people.
___ 5. I find it pretty easy to be patient with a difficult life problem or illness.
___ 6. In general, waiting in lines does not bother me.
___ 7. I have trouble being patient with my close friends and family.
___ 8. I am patient during life hardships.
___ 9. When someone is having difficulty learning something new, I am able to
help him/her without getting frustrated or annoyed.
___ 10. I get very annoyed at red lights.
___ 11. I find it easy to be patient with people.
35

36. Scoring:
Factor 1 – Interpersonal patience: 1, 4, 7(r), 9, 11
Factor 2 – Life hardship patience: 2, 5, 8
Factor 3 – Daily hassles patience: 3, 6, 10(r)
● Above is a listing of three types of patience with numbers that correspond to the survey
item numbers that fit into each category. Add the raw points from 1 to 5 for each item in
a factor to determine your raw score for each factor. For items number 7 and 10, which
have an “r” behind it, you are to reverse scores (that is, 1 = 5, 2 = 4, 3 remains the same,
4 = 2, and 5 = 1). Then add the raw scores for each factor and divide that sum by 25 for
Factor 1, and by 15 for Factors 2 and 3. This finds the percentage of each factor (after
you move the decimal to the right twice).
● That percentage represents how patient you are in that area. For example if your
percentage is 90% for Factor 1 and 20% for Factor 3, then you are patient when it comes
to situations represented in Factor 1 and more impatient when it comes to situations
represented in Factor 3.
Schnitker, S. (2012). An examination of patience and well­being. ​The Journal Of Positive
Psychology​, ​7​(4), 263­280. doi:10.1080/17439760.2012.697185
Based on your scores, answer the following.
1. With which factor are you most patient and most impatient? Which factor(s) do you
struggle with most?
●
●
●
2. List possible situations that could cause you to be impatient in Uganda.
●
●
●
2. Next you will list out at least three specific activities you can engage in when you have to
wait while still here in the U.S.. The purpose of the activities are to help you practice
turning impatience into greater patience. Several suggestions you might consider:
observing people to learn about a culture, carrying reading material and scripture cards,
starting conversations with people (who are not busy), and doing stretching exercises
36

37. (Elmer, 2006, p. 67 ­ 68). Other activities may include doing a devotional, drawing in a
sketchpad, furthering team bonding through games, journaling for reflection, and resting
or contemplating.
1.
2.
3.
4.
4. Now list two goals for how you will deal with situations that try your patience while in
Uganda. One of which is for a situation you expect to encounter locally before your trip and the
other for activities in Uganda.
1.
2.
It is important to be aware of how particular situations can affect you attitude and behavior
toward others. Once you become more aware of your impatience, your personal collection of
strategies can help you become a better student/volunteer and gain personal growth. According
to Elmer (2006), “Without several strategies to deal with daily frustrations, you will build up
negative feelings, and people will sense rejection from you, aborting any opportunity for
meaningful ministry.” (p. 68)
37

38. Day 9: The Dimensions of a Unified Team
We’ve all had experiences in which we clash with people with strong personalities different from
ours. Now you’re going on an immersion­experience trip to Uganda, and even if you and your
teammates have similar vocational callings, you might have clashing personalities that could
create friction while living together in close quarters. This is why it is important to seek group
unity before going on your trip.
According to Elmer (2006), missionaries who spend time in a foreign country eventually adapt to
the cultural differences; however, what they often find harder is living with other missionaries. In
the same way, short­term trips can be hard when team members are learning to live with one
another for the first time. Elmer emphasizes that you are not only called to serve the nationals but
also to serve one another, therefore, time should be dedicated to the preparation of teamwork. In
fact, team unity should be developed before team members try to serve others. To develop team
unity, it is helpful for an individual to understand his or her own personality. One means is
through the True Colors personality test (“Discovering our Personality,”
http://campusrec.unc.edu/sites/campusrec.unc.edu/files/Personality%20Test.pdf​ ).
There are several types of differences that contribute to potential interpersonal stress among
mission team members in the following areas: personality, philosophies, generational norms,
proximity, and cultural practices. The goal is to successfully develop skills that can help enhance
team unity in order to better integrate into Ugandan culture. Perhaps the most salient areas that
pertain to short­term educational and mission trips to Uganda are team differences in personality,
proximity, and cultural practices. Today, you will complete two assessments and discuss findings
with your teammates.
True Colors Personality Test​ (next page):
Personality differences such as being introverted or extroverted stem from the nature of different
types of people who will be on a team. The key is acceptance of these differences. Proximity
differences involve both geographical and relational closeness. Cultural differences are common
even within your group.
1. Take the quiz: Please complete the short personality test, “Discovering our Personality,”
provided below. Included in the quiz are colors that correspond to personality traits and
behaviors. Although you will have some degree of each of the colors, one color (personality
type) will be predominant.
2. Score your quiz: Follow the directions carefully and transfer your scores to the score sheet.
After writing in scores horizontally across each row, you will tally your scores for each color in
the boxes at the bottom of the quiz. For example, the orange score is the total of scores from the
following cells: A, H, K, N, S. Please note at the bottom of the quiz the caution about score totals
that indicate an error from scores that are too low or high. If there is a tie among your top scores,
choose the one that you feel most resonates for you.
38

39.
True Colors Personality Test
3. Interpret findings: In order for you to get along with other personality types in your team, you
must first learn about and understand your own personality traits.
● After you get your “true color,” use the second page with the four color quadrants to read
the descriptions for your personality/color.
● Identify two strengths and one weakness from the list that you most identify with.
● Discuss your findings with others on your team and set specific goals for how you can
work together to enhance your strengths and improve each other’s weaknesses.
39

40.
40

41. Understanding Values & Stress​:
The act of being able to identify your source of stress is a skill that can help you find resources to
use those stressors for growth. The following handout lays out six areas of stressors that you may
face both at home or in a cross­cultural setting. (“Short Term Mission,” Coastal Christian OC,
http://coastalchristianoc.com/filerequest/2172​, p. 45)
● Read through the descriptions for the STRESS categories.
● Then identify the type of stress you resonate with most.
● After you identify with a predominant stressor, meet with others who also identified with
that stressor and discuss how you can see the stressor play out on your short­term mission
or educational trip. Talk with your group about one way to help each other relieve that
stressor when it comes up on a trip.
3. Upon completion of these handouts, do the following:
● Write down your strengths and your weaknesses.
● Include at least one personal goal for how you will manage these personal preferences in
your short­term team on your mission trip in Uganda to keep yourself accountable to
others
Team unity is a vital part to the success of a short­term mission or educational trip. Teamwork is
often overlooked but is often a difficulty that comes up during a trip—the inability to get along
with team members (Elmer, 2006). In preparation, these tools will help you first understand
yourself then develop strategies as a team.
“Be humble and gentle. Be patient with each other, making allowance for each other’s faults
because of your love. Always keep yourselves united in the Holy Spirit, and bind yourselves
together with peace.” Ephesians 4: 2­3
41

42. Understanding Values & Stress
This handout helps you identify what you value and in which areas you are more prone to feel
stress.
Being able to diagnose the source of your stress is an important part of finding the resources to use stress
for your growth. The following are some of the sources of stress you will face both in your home culture
and in a cross­cultural setting. Each of the values listed previously will fit into one of these categories.
S = SOCIAL
T = TEMPERAMENT R = RESOURCE
E = ENVIRONMENT S = SICKNESS
S = SPIRITUAL
Social
What is social stress? It is the tension we feel when we’re interacting with other people. When we are
comfortable with the people around us we have low stress. When we are nervous about or in conflict with
the people around us we have high stress. Some of the factors impacting our social stress level include:
● Amount of time you have known the people
● The status of the people around you
● Your expected role and whether you feel adequate
● The mood of the people around you
How does this impact Short­Termers? As you enter a new culture or are part of a team that includes
strangers, you don’t know the rules of this new social situation. You also don’t really know how they will
act and how they expect you to act. In a North American context, people of high and low status interact in
only certain settings and with clear rules. In most other settings the rules of that interaction are very
different and are discovered only over time. In addition, language barriers add another layer of stress.
Temperament
What is temperament stress? This is the stress created by your temperament. An orderly person will feel
stress when their desk is a mess. A person who likes routine will feel stress when they are called upon to
make rapid changes. A person who likes a lot of action will feel stress when they are required to be still.
Temperament stress is as unique as each individual.
How does temperament stress affect Short­Termers? For those who relish change, this is but a new
adventure. For those for whom change is less comfortable, this is a major challenge. Temperament
impacts things like asking for financial support, eating and sleeping arrangements, working in an
unfamiliar setting, meeting many new people, willingness to sound foolish in a new language, witnessing,
etc.
42

43. Resource Stress
What is resource stress? It is the stress created by your feeling either the lack of sufficient resources to
accomplish your goals or a lack of control over your resources. Not having enough time, money or energy
to accomplish your goals creates resource stress. Also when someone takes away control of your
resources you feel stress. An example is having to wait in an immigration office for hours to obtain a visa.
In this situation, someone else is in control of your resource TIME.
Short­Termers can experience resource stress at many levels. Raising the funds needed for the trip, not
having the usual resources ‘needed’ for the anticipated ministry, adjusting to the differences in rhythm
and pace of another culture, not being able to complete the building, and a thousand other surprises can
cause significant amounts of resource stress.
Environmental
What is environmental stress? It is the stress created by your response to the environment around you.
Heat, smoke, heights, noise, altitude, etc., create stress for certain individuals. The weather and climate
are a major source of stress for many.
For Short­Termers it is important to be aware of the setting(s) where the team will be living, working and
visiting. Although most people can cope with some discomfort for a few days or weeks, it is important to
avoid putting anyone into a potentially dangerous situation, such as an asthmatic into a city that has
significant air pollution.
Sickness
What is sickness stress? When a person is struggling with illness, they are dealing with stress. Sickness
can impact even the most common tasks of life. When a Short­Termer is struggling with illness, the
wisdom of their participating on a team should be questioned. This is not a faith issue, it is a stewardship
issue. It is important to trust God with our needs. It is equally important to not put God to the test.
Spiritual
When there is stress in our lives, there is also the possibility that the stress can deeply affect our spiritual
life and our relationship with the Lord. Throughout Scripture, we are warned about Satan using our
weaknesses to gain a foothold in our lives.
Here are a few examples:
I Corinthians 7:5 We are urged by Paul to be careful in the area of sex. When there is stress in this area,
Satan will look for an opportunity to use it.
Matthew 4:2 Jesus was facing the stress of hunger when the tempter came to test Him. Luke
22:54­62 Peter was facing social stress when he denied knowing Jesus.
43

44. Day 10: Becoming Spiritually Prepared for Uganda
Lessons From Dr. John Barton:
1. Take on the posture of a servant . . . and become a listener/learner
2. I will not understand 90% of what I see, so I need to be cautious when interpreting the
behavior of others, giving others the benefit of the doubt, and practicing grace and
forgiveness.
3. The Philosophy of the Kibo Group:
a. Community lift vs. individual benefit
b. Long term solutions vs. short­term fixes
c. Addressing root causes vs. focusing on symptomatic issues
d. Grass roots/local solutions vs. outside expertise
e. Creative partnerships vs. reliance upon outside assistance
f. Relational vs. programmatic
g. Holistic vs. partial
4. Dealing with Terrorism, Genocide
a. Feeling weight of the world upon us for this horrific tragedy or
b. Putting up blinders to avoid pain/feeling altogether
Warning: Neither is healthy. We must learn to avoid the us/them language or to merely
assume that this type of behavior could never be practiced in our own culture. Murder
starts with hatred in the heart. We must be cautious not to make any one people group a
scapegoat nor savior.
5. Final principles to consider when leaving for East Africa:
a. Go as a learner
b. Embrace Ambiguity
c. Don’t take yourself too seriously
d. Avoid romanticizing about one culture over the other – “The Truth is in the middle.”
Reminder by Julie Dimas to Pack your Spiritual Suitcase (Based on Jack Hempfling’s, 2009, ​A
Daily Devotional Before you Go​:
1. Prepare the body (getting in shape preparing for physical challenges).
2. Prepare the mind (learn about the country, prepare to teach and preach, learn the
language, logistics).
3. Prepare the heart by drawing close to Christ before the trip, which will result in
connecting with the culture, focusing on the main purpose, being open to God’s teaching
and being flexible.
44

45. Key bible verses meaningful for Greg Daum in Uganda:
1. John 1: 1­14 Jesus’s ministry was incarnational. He became flesh and lived among us.
2. John 13:1­ 17 Jesus’ ministry was one of servanthood, and he calls us to be servants to
others.
3. Philippians 2:1­11 Jesus’ example teaches us to take on the posture of a humbled
servant.
4. Matthew 7:1­5 Jesus’ teachings cause us to reflect first on our own lives.
5. Matthew 6:25­34 Jesus’ teachings reminds us that murder starts with hatred in our
hearts, and in that sense we may not be all that different from others who have performed
horrific acts.
6. Revelation 21:1­4 Jesus’ teachings remind us that it is God who will be the one
responsible for providing comfort, peace, and hope to a hurting world.
45

46. Selected References
Adams, H. (2015, April 22). World Bank launches interfaith push to eliminate extreme poverty.
Religion News Service​. Retrieved April 22, 2015, from
http://www.religionnews.com/2015/04/22/world­bank­launches­interfaith­push­eliminate­extrem
e­poverty/
Corbett, S. & Fikkert, B. (2012). ​When helping hurts: How to alleviate poverty without hurting
the poor . . . and yourself​. (2​nd​
Ed.). Chicago, IL: Moody Publishers.
Dearborn, T. ( 2003) ​Short­term missions workbook.​ Downers Grove, IL: InterVarsity
Elmer, D. (2006). ​Cross­cultural servanthood: Serving the world in Christlike humanity​.
Downers Grove, IL: InterVarsity.
Hempfling, J. (2009). ​A daily devotional before you go​. Xulon Press. ​www.xulonpress.com​.
Munk, N. (2013, October). The Not­So­Great Professor: Jeffrey Sachs' Incredible Failure to
Eradicate Poverty in Africa. In ​Pacific Standards: Books and Culture​. Retrieved March 1, 2015,
from
http://www.psmag.com/books­and­culture/smart­guy­jeffrey­sachs­nina­munk­idealist­poverty­f
ailure­africa­65348​.
Myers, B. L. (2014). ​Walking with the poor: Principles and practices of transformational
development.​ (3​rd​
Ed.) Maryknoll, NY: Orbis Books.
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