The goat which is doomed is the goat which eats the shepherd’s food.
Local Oral Tradition
He ate the shepherd’s food, so now he becomes the shepherds food. Out in the mountains, the shepherd doesn’t really have another choice. This proverb seems to be somewhere in the realm of “don’t bite the hand that feeds you.” Perhaps with an emphasis on avoiding the stupidity of shortsighted self-interest. It also makes a nod to the strong emphasis on fate and determinism in this culture. “It was fated to be so,” locals might say, shaking their heads at this kind of goat (or person) when their own actions bring about their doom.
The fox who couldn’t reach the grapes said they were sour.
Local Oral Tradition
What does the fox say? Well, in this proverb he criticizes something he himself has been unable to experience. Naysayers are often like this, but really, we can all sometimes lean this way. Our critique can come from a place of frustrated envy, rather than from a place of wisdom and experience. A better way is to humbly admit that we haven’t had the pleasure of said experience and then to defer to those who have.
In other words, they can’t take you very far and they are easily caught. Sooner or later, the truth will come out. I find this proverb strangely comforting as I behold the spectacle of political America from afar this week. So many lies doing so much damage. Many two-faced factions that are just like “Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him.” (Isaiah 36:6 ESV). Don’t entrust yourself to pharoahs nor to lies. Their legs are simply too stubby.
A crow said to another crow, “Your face is black.”
Local Oral Tradition
Or as we say in English, the pot calls the kettle black. Before judging others we must take care that we ourselves don’t exhibit that same issue. Especially if that issue is even worse in our own lives. As Matthew 7:3 says, Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye?
After we have dealt with the sin in our own lives, then we will be in a position to judge with right judgement (John 7:24) – and equipped to provide truly helpful critique.
Or as Uncle Ben from Spiderman so famously said, “With great power comes great responsibility.” Growing influence and means necessarily come with greater responsibility, and yes, even greater problems. Too much snow and a roof that’s not strong enough can even lead to collapse. So a wise man knows the importance of a strong roof and speedy removal of the snow if it’s getting too high.
Merry Christmas to everyone who might read this post! And may your roof, literal and proverbial, not collect too much snow.
In a culture where generous hospitality is expected and celebrated, some will inevitably learn to abuse the system. This proverb helps keep locals in check, helping them make sure that they are not taking advantage of others’ hospitality. If things begin to be lacking – such as the warm repeated assurances of undying welcome, or, God forbid, the food – it likely means you’ve been coming too much. Wait a while to visit again and the “pot” will once again be full and overflowing.
As the classic Beatles song goes, “‘Cause I don’t care too much for money, for money can’t buy me … [honor].” Wealthy local leaders ignore this proverb regularly, using their money to purchase loyalty in hopes that the community will overlook their corruption, theft, and promiscuity. But it doesn’t work. The bazaar always finds out which men are living respectably and which ones are pretending mammon to be a substitute for honor.
How is verbal communication different in an honor-based Central Asian society versus a justice-based Western society? And what does that mean for cross-cultural workers and the establishment of a new culture among local believers?
In the field of intercultural communication, honor orientation and justice orientation refer to how a culture thinks about right and wrong. Honor-oriented cultures tend to believe that what is honorable is right and what is shameful is wrong. The way the community views a certain action or person is what is most important. A person is wrong if the community says he is wrong – even if he did not commit the thing he is accused of. Justice-oriented cultures tend believe that an action is right or wrong by nature of the action itself. A person is guilty if he does something wrong regardless of the community’s knowledge or lack of knowledge of it. He is similarly innocent even if the community believes he is guilty. This orientation toward honor or justice deeply impacts the way a culture thinks and speaks.
Our local Central Asian culture is strongly honor-oriented. Justice tendencies are there deep down as well, but they are woefully underdeveloped. As such, all action, including communication, is done in order to gain and preserve honor and to avoid or decrease shame. Honor and shame function like a kind of currency which can be given or taken away by the community. Local culture is intractably built around the honor of the patrilineage, the line of males and attached family members extending back into history and into the future. The communication of the individual affects the honor or shame of his patrilineage and his honor or shame is in turn affected by the actions and communication of the other individuals within his extended family, especially on his father’s side. For a Western culture parallel, consider the treatment of family honor and shame in Jane Austen’s novel, Pride and Prejudice. In this classic novel, the scandalous speech and behavior of a younger sister puts all her sisters’ marriage prospects in serious jeopardy. For no honorable man would attach himself to such a shameful family.
Our Central Asian neighbors aspire at all times to honorable communication, which is understood locally to be high-volume speech that reflects the values of the culture: generosity, respect, hospitality, purity, and loyalty. In order to advance the honor of the patrilineage and avoid shame, locals go above and beyond in what seem to outsiders to be very lavish verbal expressions of respect – almost blasting clouds of honorable words in the general direction of the respectable recipient. In place of simple greetings, locals will effortlessly proclaim a stream of pleasantries and blessings upon the person they are greeting, machine-gun style, even if merely passing an acquaintance on the street, and even while simultaneously speaking on the phone with someone else. This honorable verbosity is typical not only of greetings, but also of farewells, requests, and replies. In these interactions both parties work to make sure their own honor and the honor of other party is affirmed in a public and highly verbal way. Sometimes this is done with such speed, skill, and genuineness as to leave Westerners stunned that any human society could be so poetically respectful. Other times, well, Jane Austen again provides us with a comparable, if exaggerated, figure in the over-the-top verbosity of the character, Mr. Collins. Listen to how Mr. Collins praises his patroness and relatives ad nauseam, and you will get a window into how this kind of “honorable” flattery can get off-balance for some in these types of cultures.
Sadly, because of this honor-orientation locals will also lie, stretch the truth, or deflect in order to avoid bringing shame to themselves or another party. This is often simply expected as a normal part of civility. If someone feels they cannot refuse an invitation honorably, they will often accept, while planning to cancel later. Or, the phrase Inshallah is used as an indirect no, where the will of God in circumstances takes the fall for the local not wanting to respond in the affirmative, and thus shame is assumed to have been avoided. These practices have led to a deep disillusionment among locals who know that many praise them to their face, and then quickly insult them behind their backs. We’re all hopelessly two-faced has become a sort of curse that many feel they cannot escape.
Christian workers among this kind of culture need to be aware of this honor-orientation of the culture and the ways it will pose challenges not only for daily life, but also for effective gospel communication. There are many areas in which Christian workers can contextualize their own communication toward this honor orientation. Lavish and respectful greetings, farewells, requests, and offers can all be made with genuine love and sincerity that is even deeper than that of the culture itself. This is possible because believers have a relationship with the God who is blessing all the nations through Christ. Care can be taken to speak of difficult things in contexts and ways that will not make the recipient feel in danger of unnecessary shame. The question can regularly be asked: “Is there a way I can carry out my spiritual work with this friend in a way viewed more honorable by the family and the community?”
Nevertheless, many aspects of gospel work will inevitably be viewed as shameful by the community. Christian workers will need to emphasize Christ’s enduring shame for the joy set before him (Heb 12:2) as a model for themselves and their local friends. There are many ways in which Westerners can grow in indirect and honorable communication that does not involve deceit. The ministry of Jesus actually provides a fascinating case study here. However, local believers will also need to learn to repent of the ways in which their honor-shame orientation has often led to lying and duplicity. Ultimately, the goal is that speech normally leveraged for the honor of the physical patrilineage will be instead be leveraged for the honor of God and his household of faith.
How can I honor my heavenly father and his family with all of my communication? Provided the idea of honor is infused with its biblical content, this is not a bad filter at all to be controlled by.
-For more on Honor vs. Justice communication, see Scott A. Moreau’s Effective Intercultural Communication
Sometimes everything falls apart and chaos ensues. How bad was it? Well, as we might say in the West, it was every man for himself. Perhaps this proverb could be used to describe the general result of Paul’s cry in Acts 23:6, “Brothers, I am a Pharisee, a son of Pharisees! It is with respect to the hope and the resurrection of the dead that I am on trial!” The outcome? Pandemonium in the Sanhedrin. It was so bad, a dog couldn’t even recognize his own master.