跨文化交际课后答案

Case 1 A Canadian

The shipping agent(代理) is serving the customers in the way that is considered efficient in Venezuelan(委内瑞拉) culture. To the Canadian, however, this is unfocused activity(活动) that is not nearly as efficient(有效地) as it would be —particularly from her point of view — if the agent simply dealt(处理) exclusively(专门) with her scheduled(计划) appointment. In Canada, businesspeople typically(通常) write appointments and activities into the day’s agenda(议程) every day. They then work sequentially(顺序) through the agenda until they have completed each task or the day is over. In other words, Canadians prefer to do one thing at a time, while the South Americans, including Venezuelans, tend to do a few things simultaneously(同时).

Case 2 A dozen

As a Westerner, the American visiting professor(客座教授) does not quite understand the collective ownership(集体所有制) of information in some other cultural environments. What made her annoyed(恼火) is a different attitude toward information about people. In the United States, it is generally assumed(认为) that personal matters are private(隐私). Teachers go through elaborate(精心) procedures(设计) to assure that students do not have access(接触) to each other’s grades. In business it is the same. Evaluations(评估) are confidential(保密的).

Case 3 When

As a matter of fact, the American woman was not being disrespectful(不敬). However, it is clear that her way of showing respect and welcome was different from the ancient tradition of keeping physical distance from superiors(上级), which is still widely observed(遵守), especially when royalty(皇室) is involved(有关的).

Paul Keating, the Australian prime minister(总理), may have intended(打算) to suggest by his gesture(姿态) that Australia would no longer accept the queen as head of state but just as one of their honored guests. Obviously, the British would not like it at all.

Sometimes, such seemingly(表面上的) trivial(琐碎的) things can influence relations between countries. That’s why protocol(协议) is taken seriously and people who are to hold diplomatic(外交) posts(公告) will be given detailed and careful instructions(指示).

Case 7 A female

When the Canadian young man said, “Who took my peanut butter(花生酱)?”, what he really meant was “Where is my peanut butter? I can’t find it.” The Chinese doctor felt upset because in Chinese culture questions like this, especially expressed in the way the young Canadian man did, often imply(暗示) that someone is to blame(罪魁祸首). Chinese culture prohibits(禁止) direct accusing（指责）unless a person has been targeted for shame. However, true(忠诚的) to her learned cultural behavior of never

showing anger in public, the Chinese doctor didn’t say anything, though she was deeply distressed.

Later, the physiotherapist(理疗师) was making a joke when she said the Chinese doctor had “three hands”. She wasn’t serious, of course, and expected the patient to be amused(被逗乐) by her explanation for his pain: that the doctor on the other side of the room could have reached an imaginary(虚构的) hand out to touch him. She didn’t know that in Chinese a “three-handed person” is a slang(俚语) for a thief.

Case 8 Brent Weber

In American culture, people’s personal goals take priority(优先) over their allegiance(效忠) to groups like the family or the employer. The loyalty(忠诚) of individuals to a group is usually weak. Americans are apt(倾向于) to change their relationship if it suits their individual needs, and they are not likely to be emotionally(情绪) dependent on organizations(组织) and institutions(机构).

In Japanese society, the relationship between an employee and the firm(公司) is much more interdependent(依赖), somewhat similar to a child-mother relationship where the mother (firm) is obliged(义务) to take care of her children (employees) and children (employees) have to obey and follow the commands(命令) of their mother (firm).

It is not surprising for an American to try to find another job before he or she leaves his or her present employer if he or she consider it necessary for him- or herself. However, this action was regarded(认为) by the Japanese firm as disloyal(不忠), undermining(破坏) the trust between the two parties. In spite of this, the manager(经理) of the firm did not like the parting to be understood as Brent being fired, because the appearance of harmony(和谐) and agreement(协议) within the group (the firm in this case) is important in Japanese society.

Case 9 In a cross-cultural

When they are being scolded(责骂) by the trainers(辅导员) for being repeatedly late for afternoon sessions(会议), the Chinese trainees felt bewildered(困惑) because they thought it is inappropriate(不适当的) for the Canadian trainers to become so angry about it. In their opinion, one should not let him- or herself behave as emotionally(冲动) like this. The appropriate(适当) way to deal with such a person would be to become cooler toward and more distant from the person who behaved so irresponsibly(不负责任的). It was understandable that one would feel angry in this situation but it was not appropriate to show anger, for the other person would certainly lose face if anger were directed toward him or her, and the angry person would look foolish and childish(幼稚的) and therefore also lose face.

Canadians see such situations in a very different way. They tend to explicitly(明确地) express how they feel and openly criticize(批评) the person who they think has been wrong or irresponsible(不负责的). It seems to them that this has little to do with face.

Case 16 A mission

What went wrong in this case? Contrary(相反) to general American perception(观念), it is considered proper behavior for Japanese to be silent(沉默). It is a discreet(谨慎) way to show respect if he listens to others speak rather than speaking out. So the Japanese delegates(代表) did what they considered proper, i.e., listen quietly to what the Americans had to say. Silence often means that they are seriously thinking about the subject at issue(讨论中的问题). But many Americans will interpret(理解) silence in a conversation(谈话) to mean disapproval(不满), disagreement(分歧), or even arrogance(傲慢). This is an example that illustrates(说明) the problem of the so-called “perception-gap(观念鸿沟)”. Participants(参与者) in communication perceive(感知) each other’s behavior in very different ways, which often results in misunderstanding or conflict(争执).

Case 17 Tom

It is customary(习俗) in China and many other Asian countries for hosts(主人) to ask their guests again and again to take more. Tom didn’t have to eat extra food if he didn’t want any more.

In the U.S., a host will offer more food usually only once. And the Americans will take a “no” to mean “no”, whether it is the first, second or third time. However, in many other parts of the world it is considered good manners for guests not to accept an offer at first. Sometimes one mustn’t accept food the second time it is offered. Therefore, hosts try to repeat an offer until they are sure that their guests really want to decline(谢绝).

Case 18 Ted Washington

Ted Washington, the marketing manager, rejected(拒绝) the sale proposals(议案) of both the American, Dale Peters and the Japanese, Hideo Takahashi, without considering who made the proposal. While the direct and outright(公然的) rejection is O.K. with Peters, for he and the manager are from the same culture, to Hideo, it means something beyond the rejection of a proposal itself. Therefore, the two people responded(响应) to the rejection in quite different ways.

In this case, the American believes the root(根源) of the conflict(冲突) lay in different goals and objectives(目标), therefore, Peters entered into a heated(热烈的) discussion with Ted, trying to get his proposal(议案) accepted by producing facts(事实), figures(数据), and graphs(图) to illustrate his case. But the Japanese believes the conflict was not in the rejection of the proposal but rather in the way it was communicated, so he thinks of it as a personal attack or a sign of mistrust. In short, Americans tend to be more task-oriented(工作型) while the Japanese are more likely to focus on(集中于) interpersonal relationships（人际关系）.

Case 22 An American

People from different cultures may consider their own communication style to be natural and normal, and therefore tend to evaluate(评价) other styles negatively(负面的). In this case, both people are unaware(未察觉) of the American preference(偏爱) for a direct and explicit(直率的) style in contrast to(与…相反) the more

contextual(语境) African style. Both these communicators(传播者) are likely to leave the situation less inclined(倾向) to ask or answer questions of each other again. Case 23 A French

In France it is required that all calls begin with an apology for disturbing(打扰) the answer. They are also expected(希望) to begin the call by checking that they have reached the right number, identifying(确认) themselves, and then chatting(聊天) with whoever has answered the phone, if this person is known to them. Only after some conversation may callers indicate(表明) their wish to speak with the person they have actually called to speak to.

In contrast, callers in the U. S. A. apologize only when they feel they have called at an inappropriate(不适当的) time; they often ask for the person they want without identifying themselves or conversing with the answer, even when that person is known to them; and they behave, in general, as though the person who has answered the phone is just an extension(扩展) of the instrument(仪器) itself.

Case 24 At a 1970

The Japanese have a strong dislike of entering into direct confrontations(对抗) and placing others in an embarrassing(尴尬) position. It is very difficult for a Japanese to respond to any suggestion or request with a definite(明确的) “no”. What the Japanese will often do instead is resort to a vague(模糊) sort of reply to the effect(结果) that the matter needs further study and consideration. They do this to save face for the person who has made the suggestion or request, but Americans may not properly understand it and may completely misinterpret(误解) the vagueness(模糊性) as compliance(符合) and assume(认为) that the proposition(提议) has been accepted. But this was apparently(显然的) never made clear to Nixon(尼克松). That is why he included that he had been double-crossed(出卖了). The misunderstanding had serious adverse(不利) consequences(后果) for Japanese U. S. relations.

Case 25 A Japanese

Nonverbal(非语言) behaviors such as smiles seem to cut across(超过) cultural lines. But in reality(现实), they are often found to be not universal(普遍). To most Americans, a smile is the most common nonverbal behavior to bridge gaps that may exist between strangers (including foreigners) and themselves. It is natural for them to be smiling and friendly when they come across(遇到) strangers. But in eastern Asian countries like Japan, smiles are used differently. Japanese do not readily(乐意) show their feelings. In Japan, people do not usually smile at a stranger. If you do, you might be considered impolite.

Case 26 Wang Ping

Chinese people seldom(很少) hug(拥抱) each other, particularly in public places. If people do, a romantic message is usually conveyed(表达). Go to any airport or train station in China, and you will see scenes of greeting and good-bye with all the feeling expressed in the eyes and the face and in the practical things family members and

relatives and friends do for each other, but it is unlikely people will hug, with only younger ones as an exception(例外).

In contrast, people of Latin American(拉美) cultures touch each other in communication much more than people of some other cultures, especially Eastern Asian cultures. At a time of meeting a friend or upon departing(分别), hugging each other is very natural for Latin American people. On such occasions(场合), hugging has no sexual connotation(性内涵); it is just like a handshake in China, but warmer and more enthusiastic(热情). Women tend to hug each other more than men hug women, but both are common. One’s discomfort(不适) at hugging in such situations may be interpreted(被理解为) by Latin American people as unfriendliness(不友善). Case 27 The other

As with smiling, laughing does not always serve the same function in different cultures. Interestingly, for us Chinese, laughing often has a special function during tense(紧张) social occasions. People may laugh to release the tension or embarrassment, to express their concern(关怀) for you, their intention(意图) to put you at ease or to help you shrug off(摆脱) the embarrassment. In this case, the people there actually(实际上) wished to laugh with the American rather than at him. Their laughing seemed to convey(传达) a number of messages: don’t take it so seriously; laugh it off, it’s nothing; such things can happen to any of us, etc. unfortunately(不幸的是), the America was unaware(没意识到) of this. He thought they were laughing at him, which made him feel more embarrassed and angry, for in his culture laughing on such an occasion would be interpreted(被理解为) as an insulting(侮辱的) response, humiliating(羞辱) and negative(消极).

Case 37 What is

The U.S. salesman(推销员) in this case was acting according to ideas about dress that seemed appropriate(适当的) to him in his culture. He may have considered the informality of his dress as signaling(暗号) a willingness(自愿的) to put aside rigid rules(死板的规定) of behavior and be friendly. He may have been cold and enjoyed the warmth of a large sweater(线衣). He may have spent the previous(先前的) 20 hours on plane and, without a chance to change his clothes, may have gone straight to the trade show(贸易展览), because to him, being there was more important than being dressed a certain way. But in the Japanese culture, this kind of dress is considered very inappropriate(不适当的) for such a formal business occasions. Case 38 The marketing

In a country where there are very strict cultural taboos(文化禁忌) on nudity(裸体), such packaging(包装) would be considered a form of obscenity(猥亵). The U.S. firm had to pay a high price for not understanding the culture of their customers. Religion plays an important role in influencing(影响) customs, people’s attitudes towards life, what and how to buy and so on. More seriously, people may even refuse(拒绝) to buy certain products or services for religious reasons. So it’s no wonder that a common and well-received culture in one culture may meet its

waterloo(惨败) in another culture. In Saudi Arabia(沙特阿拉伯), the Muslim faith(穆斯林) plays a significant(重要) role in people’s lives. This case demonstrates(展示) to us that moral standards(道德标准) vary(不同) from country to country. Thus when doing international trade, one should never take his own religion and moral standards for granted(假定) but should always bear(怀有) those differences in mind.

Case 39 In international

In this case, what is at issue(争论) is the correct translation of terms(条款), as well as the accepted use of terms in the chicken trade. The meaning of chicken in Swiss culture is different from that in America. In this case, the failure(失误) was caused by the misunderstanding of the different meanings of chicken in each other’s culture. In Swiss, chicken has a specific meaning, while in America this term is used for any type of chicken.

As the case went to trial(试验) in the U.S., it was judged according to the American culture, which seems unfair. However, unawareness(没意识到) of these cultural differences will definitely(肯定) result in problems in intercultural communication(跨文化交际).