跨文化交际(完整版)
跨文化交际 全套课件
• 3.in the west ,if you were invited to have a meal at someone’s home, there will often be only one or two dishes.Even it was a formal dinner, it would usually be just three courses:soup, main dish, and desert. But in China,an informal dinner would have four dishes and a soup; a a formal dinner would have at least eight dishes and a soup.
• 1.There are at least two or more people.
• 2.There must be some contact between communicators.
• 3.There must be a language shared by communicators.
• 4.an exchange of information has taken place.
communication
• Activity 2 meanings in communication
• Utterance meaning :what it normally means
• Speakers meaning:the speaker has intended to convey by way of utterance meaning .
• 5.Many people feel religious belief are very personal and they may not feel; comfortable to tell someone they hardly know.
Unit 1 跨文化交际
跨文化交际PPT演示课件
3. Space and Distance
3.1 Proxemics 3.2 Attitudes Toward Crowding
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3.1 Proxemics
✓ Definition: the study of people’s perception and use of space.
✓ Four categories: intimate, personal, social, and public distance.
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Categories of Distance (cont’d)
• Social Distance (1.3-3m) - colleagues, business partners, people at social gatherings
• Public Distance (beyond 3m) - speaking in public
- direct intrusion into others’ affairs • Shrugging shoulders
- indifferent, powerless, having no secret to conceal
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Postures (cont’d)
• Follow one’s natural habits so often go unnoticed (subconscious in nature)
• May damage your image if you neglect your postures
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2.4 Eye Contact
Direct eye contact • Chinese: avoid • North Americans: appreciate • The British: avoid
《跨文化交际》课件
跨国企业的跨文化团队建设案例
总结词
跨国企业通过跨文化团队建设，实现文化融合与协同发展。
详细描述
某跨国企业为应对不同国家和地区的文化和市场差异，组建了由不同国籍员工组成的跨文化团队。通过培训、交 流活动等方式，促进员工之间的文化了解与合作，实现了企业业务的快速发展。
国际旅游中的跨文化冲突解决案例
总结词
教师需要关注学生的文化背景和个性特点，采用多样化 的教学方法和手段，促进学生的学习和发展。
教育机构需要提供跨文化交际的培训和教育，帮助学生 和教师了解不同文化的特点和差异。
教育中的跨文化交际有助于培养具有国际视野和跨文化 交际能力的人才，推动全球化和文化交流。
国际关系中的跨文化交际
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国际关系中的跨文化交际是指在不同国家之间进行有效的沟通和合作 。
THቤተ መጻሕፍቲ ባይዱNKS
感谢观看
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CATALOGUE
文化差异的表现
语言差异
语言差异是跨文化交际中最为直观的表现。不同文化背景的 人们使用不同的语言，这可能导致沟通障碍。例如，某些词 汇在一种文化中可能有特定的含义，而在另一种文化中可能 没有。
语言使用的习惯和规则也因文化而异，如敬语的使用、礼貌 的表达方式等。了解和尊重这些差异是进行有效跨文化交际 的关键。
详细描述
某高校开展国际交流项目，邀请不同国家和地区的留学生和学者参与学术交流、文化体 验等活动。通过这些项目，学生和学者增进了对不同文化的了解，促进了国际合作与友
谊。
国际组织中的跨文化沟通案例
总结词
国际组织中的跨文化沟通，推动全球议题的 解决。
详细描述
某国际组织在处理全球性议题时，注重跨文 化沟通与合作。组织成员来自不同国家和地 区，拥有不同的文化背景和观念。通过有效 的跨文化沟通，成员们达成共识，推动了全 球性议题的解决。
(完整版)跨文化交际英文版
munication is a dynamic, systematic process in which meanings are created and reflected in human interaction with symbols.2.Culture: The deposit of knowledge, experience, beliefs, values, actions, attitudes, meanings,hierarchies, religion, notions of time, roles, spatial relations, concepts of universe, and artifacts acquired by a group of people in the course of generations through individual and group striving.3.Acculturations: occurs when a society undergoes drastic culture change under the influence of a moredominant culture and society with which it has come in contact.4.Intercultural communication:It is communication between people whose cultural perceptions andsymbols are distinct enough to alter the communication event.5.co-culture: when talking about groups or social communities exhibiting communication characteristics,perceptions, values, beliefs, and practices that are significantly different enough to distinguish them from the other groups, communities, and the dominant culture.nguage is an organized, generally agreed on, learned symbol system used to represent theexperiences within a cultural community.7.Perception: the process by which an individual selects, organizes, and information to create ameaningful picture of the world.8.Value: is an enduring belief that a specific mode of conduct or end-state of existence is personally orsocially preferable to another.9.Culture patterns: refers to both the conditions that contribute to the way in which a people perceiveand think about the world, and the manner in which they live that world.10.Collectivism:is characterized by a rigid social framework that distinguishes between in-groups andout-groups.11.Masculinity: is the extent to which the dominant values in a society are male oriented and associatedwith ambitions, differentiated sex roles, achievements, acquisition of money and signs of manliness. 12.A high-context (HC) communication or message is one in which most of the information is either inthe physical context or internalized in the person, while very little is in the coded, explicit, transmitted part of the massage. A low-context (LC) communication is just the opposite; i.e., the mass of information is vested in the explicit code.13.Context: the information that surrounds an event; it is inextricably bound up with the meaning of thatevent.14.World view is a culture’s orientation toward God, humanity, nature, questions of existence, theuniverse and cosmos, life, moral and ethical reasoning, suffering, death, and other philosophical issues that influence how its members perceive their world.15.Argot is a more or less private vocabulary peculiar to a co-cultural group, and a group must have anargot if it is to be considered a co-culture.16.Nonverbal communication involves all those nonverbal stimuli in a communication setting that aregenerated by both the source and his or her use of the environment and that have potential message value for the source or receiver.17.A learning style is a particular way that an individual receives and processes information.18.Stereotyping is a complex form of categorization that mentally organizes our experiences and guidesour behavior toward a group of people.19.Culture shock: when we are thrust into another culture and experience psychological and physicaldiscomfort from this contact we have become victims of culture shock.20.Ethnocentrism: the belief that one’s culture is primary to all explanations of reality.21.Seven characteristics of culture affect communication: learned, transmitted from generation togeneration, based on symbols, dynamic, integrated, ethnocentric, adaptive.22.Belief: our conviction in the truth of something. Learned and subject to cultural interpretation andcultural diversity.23.Individualism:refers to the doctrine, spelled out in detail by the seventeenth. The single mostimportant pattern in the US.24.Hofstede’s Value Dimensions:four parts: individualism-collectivism, uncertainty avoidance, powerdistance, and masculinity and femininity.25.Culture differs in their attitudes toward: individualism and collectivism, uncertainty avoidance,power distance, masculinity and femininity, human nature, the perception of nature, time, activity, relationships, context, formality and informality, assertiveness and interpersonal harmony.26.Religious Similarities: sacred writings, authority, traditional rituals, speculation, ethics.27.Five religious orientations: Christianity, Judaism, Islam, Hinduism, Buddhism.28.the family we are born into the family of orientation and take a spouse the family of procreation.29.problems of translation and equivalence：vocabulary or lexical equivalence, idiomatic and slangequivalence, grammatical-syntactical equivalence, experiential-cultural equivalence, conceptual equivalence.30.The use of argot reflects a co-culture’s need to have a language that permits them to 1.sharemembership,2. participate in their social and cultural communities,3. identify themselves and their place in the universe, 4. communicate with one another about their own social realities.31.Functions of communication: repeating, complementing, substituting, regulating, contradicting.32.The study of how movement communicates is called kinesics. Kinesic cues are those visible bodyshifts and movements that can send messages about 1.our attitude toward the other person 2. our emotional state 3. our desire to control our environment.33.Eyes serve six communication functions: 1. indicates degree of attentiveness, interest, and arousal 2.help intiate and sustain intimate relationships 3. influence attitude change and persuasion 4. regulate interaction 5. communicate emotions 6. define power and status relationships 7. assume a central role in impression management.34.kinds of vocalizations: vocal characterizers, vocal qualifiers, vocal segregates.。
(完整版)大学跨文化交际期末总结word打印版
Chapter 1 CultureDefinitions:1 Culture is the deposit of knowledge, experience, beliefs, values, actions, attitudes, hierarchies, religions, notions of time, roles, spatial relations, concepts of the universe, and artifacts acquired by a group of people in the course of generations through individual and group striving. 文化是个人和群体在种族发展过程中所获得的知识、经验、信仰、价值观、行为、态度、阶级、宗教、时间观、角色、空间观、宇宙观和艺术品的集合。
(P12/P29)2 Cultural Identity refers to one’s sense of belonging to a particular culture or ethnic group.文化身份：认为自己归属于某一文化或民族群体的感觉。
(P19/29)3 Subculture exist within dominant cultures and are often based on economic or social class, ethnicity, race, or geographic region.指存在于主流文化中的文化，其划分通常基于经济地位、社会阶层、民族、种族或地理区域.(P23/29)4 Subgroups usually do not involve the same large number of people and are not necessarily thought of as accumulating values and patterns of behavior over generations in the same way as culture do.相对于亚文化和共文化群体，亚群体通常规模不大，也不一定有文化群体世代相传积累的价值观念和行为模式。
(完整版)跨文化交际课前习题答案
Unit Two Culture ShockⅠ.Fill in blanksa. In a formal western meal, y ou?re offered a second helping but you havThat was delicious bute already had enough. You should say “______”．I?ve already had plenty, thanks.b. Taboos are words, expressions, etc. that are considered as being _____ _ or ______. unpleasant, disgusting c. ______ is a culture that scores high on individualism. Individual cultured. Social distance refers to the degree of ______ or ______ between two c ultures. similarity, dissimilaritye. Because of their ______, individualistsgive little thought to the ______ of others. But collectivists care very mu ch what others in their groups think and do not like to be the targets of __ ____ and _______. independence, evaluations, scrutiny, criticismⅡ. Key Termsa. culture shockb. collectivist culturec. hospitalityd. politenesse. privacy在一个正式的西餐，你?再提供一次帮助但你已经有足够的。
(完整版)跨文化交际许力生研究生英语cases
Case 1: P17The shipping agent is serving the customers in the way that is considered efficient in Venezuelan culture. To the Canadian, however, this is unfocused activity that is not nearly as efficient as it would be —particularly from her point of view —if the agent simply dealt exclusively with her scheduled appointment. In Canada, businesspeople typically write appointments and activities into the day’s agenda every day. They then work sequentially 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.Case 2:As a Westerner, the American visiting professor does not quite understand the collective ownership of information in some other cultural environments. What made her annoyed is a different attitude toward information about people. In the United States, it is generally assumed that personal matters are private. Teachers go through elaborate procedures to assure that students do not have access to each other’s grades. In business it is the same. Evaluations are confidential.Case 3:As a matter of fact, the American woman was not being disrespectful. However, it is clearthat her way of showing respect and welcome was different from the ancient tradition of keeping physical distance from superiors, which is still widely observed, especially when royalty is involved.Paul Keating, the Australian prime minister, may have intended to suggest by his gesturethat 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 trivial things can influence relations between countries. That’s why protocol is taken seriously and people who are be given detailed and careful instructions.Case 4: P37We Chinese are known for our hospitality. For example, when a Chinese family has a house guest, especially a close relative or a friend from far away, like a foreigner, the guest automatically becomes the focus of the whole family’s attention. The hosts treat their guestto the best food they can afford and tailor the family menu to their guest’s taste. Sometimes either the host or hostess asks for leave from work to take their guest sightseeing.Americans, however, welcome their guests by taking them in as one of themselves, part ofthe family, without giving them any special attention. Westerners may feel at home with this,but Asians are not used to it and may misinterpret it as neglect.Case 5:Cultural difference necessarily implies different assumptions about natural and obviousways to be polite.To the American, politeness requires talk between strangers forced to share a booth in acafeteria, if only a fleeting “Do you mind if I sit down?” or a conventional “Is anyone sittinge ven if it’s obvious no one is. The omission of such talk seemed to her like dreadful here?”rudeness. The American couldn’t see that another system of politeness was at work. (She could see nothing but red.) By not acknowledging her presence, the British couple freed herfrom the obligation to acknowledge theirs. The American expected a show of involvement;the British were being polite by not imposing.Case 6:The Chinese traditional value placed upon modesty, humility, and reserve can often be misunderstood by Westerners, whose cultures are very different. One of the most serious difficulties for people involved in intercultural communication is that they are not only prone to misinterpret the intentions of those from other cultural backgrounds, but, as in thiscase, their own behavior is also open to serious misinterpretation. The result is that they notonly take offense, but frequently give it quite unintentionally. This sort of embarrassment and misunderstanding may often occur in interactions between members of different cultures if they are not fully aware of such differences in the way they behave verbally andnon-verbally.Case 7: P63When the Canadian young man said, "Who took my peanut butter?" what he reallyfind it. "The Chinese doctor felt accused meant was "Where is my peanut butter? I can’ｔand upset because in Chinese culture questions like this, especially expressed in the way theyoung Canadian man did, often imply that someone is to blame. Chinese culture prohibitsdirect accusation unless a person has been targeted for shame. However, true to her learnedsay anything, cultural behavior of never showing anger in public, the Chinese doctor didn’ｔthough she was deeply distressed.Later, the physiotherapist was making a joke when she said the Chinese doctor hadserious, of course, and expected the patient to be amused by her "three hands". She wasn’ｔfanciful explanation for his pain: that the doctor on the other side of the room could havereached an imaginary third hand out to touch him. She didn’ｔknow that in Chinese a "third-handed person" is slang for a thief.Case 8:personal goals take priority over their allegiance to groups In American culture, people’ｓlike the family or the employer. The loyalty of individuals to a given group is usually weak. Americans are apt to change their relationship if it suits their individual needs, and they arenot likely to be emotionally dependent on organizations and institutions.In Japanese society, the relationship between an employee and the firm is much more interdependent, somewhat similar to a child-mother relationship where the mother (firm) isobliged to take care of her children (employees) and children (employees) have to obey andfollow the commands of their mother (firm).It is not surprising for an American to try to find another job before he or she leaves hisor her present employer if he or she considers it necessary for him- or herself. However, thisaction was regarded by the Japanese firm as disloyal, undermining the trust between the twoparties. In spite of this, the manager of the firm did not like the parting to be understood asBrent being fired, because the appearance of harmony and agreement within the group (thefirm in this case) is important in Japanese society.Case 9:When they were being scolded by the trainers for being repeatedly late for afternoon sessions, the Chinese trainees felt bewildered because they thought it inappropriate for the Canadian trainers to become so angry about it. In their opinion, one should not let him- orherself behave as emotionally like this. The appropriate way to deal with such a person would be to become cooler toward and more distant from the person who behaved so irresponsibly. 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 and therefore would also lose face.Canadians see such situations in a very different way. They tend to explicitly express howthey feel and openly criticize the person who they think has been wrong or irresponsible. Itseems to them that this has little to do with face.Case 10: P85The conflict here is a different in culture values and beliefs. In the beginning, Mary realize that her Dominican sister saw her as a member of the family. In the Dominicandidn’ｔview, family possessions are shared by everyone in the family. Luz was acting as most Dominican sisters would do in borrowing without asking every time. Once Mary understoodthat there was a different way of looking at this, she would become more accepting. However,she might still experience the same frustration when this happened again. She had to findways to cope with her own emotional cultural reaction as well as her practical problem (thebatteries running out).Case 11:Some people may argue that the people the saleswoman deals with are in the United States and therefore should adapt to American practices. However, with that attitude, the woman would not reach her customers, who are from East Asian countries. As a result, her business success would be limited. Her ability to communicate in East Asian languages andat the same time understand the cultural background of her clients makes her successful. For instance, by entering into long-term relationships with those Asian people, she has more business opportunities.Case 12:Just as a saying goes, "One man’ｓmeat is another man’ｓpoison." What we Chinese loveto eat, such as sea cucumbers and some animal parts, may be regarded as awful by Americans, and what Americans prefer to have, for instance, spaghetti or baked beans, maynot be appreciated by Chinese at all. It is possible that both Chinese and Americans may enjoy the same food, but how to cook and eat it will still be very different.When we Chinese people invite guests for dinner, we would usually do an elaborate meat,with as many as eight or ten courses, making sure there will be more than enough food onthe table. Often the courses will be brought to the table one after another. So the host andhostess may have to be busy cooking when the dinner has already started. In contrast, a very typical American meal will begin with drinks and some small items of food known as appetizers. It usually features large amounts of a small number of dishes, served all at thesame time. Americans prefer to get everything ready before the guests arrive. By our Chinese standards, an American meal often appears to be too casual and simple to entertain guests.one’ｓCase 13: P116In this case, the old Chinese man found it unnecessary to put into words anything abouthis tiredness, because the situation —the meeting in an airport at night, his long journey,his age —communicated the obvious.However, for Americans, this has to be put into words to be communicated to others.Case 14:The Turkish student was relying on the context of the communication for the message tobe understood. But the American student did not attribute any such meaning to his words,for, in American culture, such meaning has to be explicitly expressed rather than implied bythe context.Case 15:In this case, Judith thought that memos would provide an accurate record of informationfor her client in China, but was unaware that in Chinese culture memos are impersonal andcould be interpreted as a means distancing the personal relationship. Her failure to understand a different culture led her to be misunderstood and distrusted by her Chineseclient.Case 16: P141What went wrong in this case? Contrary to general American perception, it is consideredproper behavior for Japanese to be silent. It is a discreet way to show respect if he listens toothers speak rather than speaking out. So the Japanese delegates 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. But many Americans will interpret silence in a conversation to mean disapproval, disagreement, or even arrogance. This is an example that illustrates the problem of the so-called "perception-gap". Participants in communication perceive each other’ｓbehavior in very different ways, which often results in misunderstanding or conflict.Case 17:It is customary in China and many other Asian countries for hosts to ask their guestswant any more. again and again to take more. Tom didn’ｔhave to eat extra food if he didn’ｔIn 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 otherparts of the world it is considered good manners for guests not to accept an offer at first.Sometimes one mustn’ｔaccept food the second time it is offered. Therefore hosts will try torepeat an offer until they are sure that their guests really want to decline.Case 18:Ted Washington, the marketing manager, rejected the sale proposals of both the American, Dale Peters, and the Japanese, Hideo Takahashi, without considering who madethe proposal. While the direct and outright 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 to the rejection in quite different ways.In this case, the American believes the root of the conflict lay in different goals and objectives, therefore, Peters entered into a heated discussion with Ted, trying to get his proposal accepted by producing facts, figures, and graphs to illustrate his case. But the Japanese believes the conflict was not in the rejection of the proposal but rather in the way itwas communicated, so he thinks of it as a personal attack or a sign of mistrust. In short, Americans tend to be more task-oriented while the Japanese are more likely to focus on interpersonal relationship.Case 19: P166Addressing is just one of those seemingly small things in which cultures differ greatly. There are significant differences in how people of different cultures view titles. Americans, in contrast not only to Asians but to many Europeans, tend to regard titles as trivial unless theygive a clear idea of the kind of work a person does and what his responsibilities are. But Asian people always seem expected to let you know what they are, for example, "senior engineer". For Americans it is what you actually do that counts, not where you are in organizational hierarchy. The Americans treat titles like "vice president for marketing" and"sales manager" as meaningful. But they will not use them to address a person, even reduced to "manager" or "vice president".Besides, Americans don’t like excessive formality, and to some Americans any formalityat all can seem excessive. Young employees are free to call older, even much older, co-workers by their first names. This may sound intimate to non-Americans, but it is so commonplace in the US that it connotes nothing at all about their relations.In this case, there might be an ironic conclusion: the Thai may eventually agree unwillingly to call the supervisor by his first name, but it will still be a confirmation of thes right to demand compliance. The misunderstanding will go higher-status person’underground.Case 20:Rogelio Diaz-Guerrero, a Mexican psychologist, offers his explanation of this Mexican behavior pattern. According to him, there are two kinds of "realities" which must be distinguished, objective and interpersonal. Some cultures tend to treat everything in terms ofthe objective sort of reality: this is characteristic of the United States. Other cultures tend totreat things in terms of interpersonal relations, and this is true of Mexico.Viewed from the Mexican perspective, a visitor asks somebody for information which know. But wanting to make the visitor happy and to enjoy a few pleasantthat person doesn’ｔmoments together, the Mexican who was asked does his best to say something so that for ashort while the visitor is made happy. Perhaps in all cultures the truth is sometimes alteredsuperior. It is the slightly to soften the impact of a harsh truth or to show deference to one’ｓrange of situations in which this occurs in Mexico and the relatively sharper contrast of "truth-telling" standards in U.S. Mexican encounters that is so notable.Case 21:This is one of the more well-known cases of difference between the intended meaning andthe assumed meaning that has led to serious misunderstanding in human history.We tend to think that the words and texts in one language can be accurately translatedinto another as long as we have a good bilingual dictionary at hand. We may not be fullyaware of the fact that word-for-word correspondences do not exist and what appear to be synonyms may not be equivalent.Case 22: P191People from different cultures may consider their own communication style to be naturaland normal, and therefore tend to evaluate other style negatively. In this case, both peopleare unaware of the American preference for a direct and explicit style in contrast to the more contextual African style. Both these communicators are likely to leave the situation less inclined to ask or answer questions of each other again.Case 23:In France it is required that all calls begin with an apology for disturbing the answerer.They are also expected to begin the call by checking that they have reached the right number, identifying themselves, and then chatting with whoever has answered the phone, if this person is known to them. Only after some conversation may callers indicate 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 time; they often ask for the person they want without identifying themselvesor conversing with the answerer, 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 of the instrument itself.Case 24:The Japanese have a strong dislike of entering into direct confrontations and placing others in an embarrassing position. It is very difficult for a Japanese to respond to any suggestion or request with a definite "no". What the Japanese will often do instead is resortto a vague sort of reply to the effect 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 the vaguenessas compliance and assume that the proposition has been accepted. But this was apparentlynever made clear to Nixon. That is why he concluded that he had been double-crossed. The misunderstanding had serious adverse consequences for Japanese-U.S. relations.Case 25: P213Nonverbal behaviors such as smiles seem to cut across cultural lines. But in reality, theyare often found to be not universal. 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 strangers. But in eastern Asian countries like Japan, smiles are used differently. Japanese donot readily show emotion, especially to strangers. They are conditioned to use the face to conceal rather than reveal their feelings. In Japan, people do not usually smile at a stranger.If you do, you might be considered impolite.Case 26:Chinese people seldom hug each other, particularly in public places. If people do, a romantic message is usually conveyed. Go to any airport or train station in China, and youwill see scenes of greeting and good-bye with all the feelings expressed in the eyes and theface 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.In contrast, people of Latin American cultures touch each other in communication muchmore than people of some other cultures, especially Eastern Asian cultures. At a time of meeting a friend or upon departing, hugging each other is very natural for Latin Americanpeople. On such occasions, hugging has no sexual connotation: it is just like a handshake in China, but warmer and more enthusiastic. Women tend to hug each other more than menhug women, but both are common. One’ｓdiscomfort at hugging in such situations may be interpreted by Latin American people as unfriendliness.Case 27:As with smiling, laughing does not always serve the same function in different cultures. Interestingly, for as Chinese, laughing often has a special function during tense social occasions. People may laugh to release the tension or embarrassment, to express their concern for you, their intention to put you at ease or to help you shrug off embarrassment.In this case, the people there actually wished to laugh with the American rather than at him.take it so seriously; laugh it Their laughing seemed to convey a number of messages: don’ｔoff, it is nothing; such things can happen to any of us, etc. Unfortunately the American wasunaware 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 interpretedas an insulting response, humiliating and negative.Case 28: P238For people from American and western European cultures, time should be scheduled into segments or compartments which are to be kept discrete from one another. They prefer to doone thing at a time. They get annoyed when they have made an appointment with somebody,only to find a lot of other things going on at the same time. They don’ｔlike to interrupt others or be interrupted by others while they are doing something. In contrast, people frommany other cultures, including the Chinese culture, are more likely to operate with severalpeople, ideas, or matters simultaneously. They are more easily distracted and subject tousually mind very much.interruptions, which they don’ｔCase 29:We Chinese people usually attach great importance to taking good care of our guests. Weoften go out of our way to make a guest feel comfortable, and our kindness often knows nobounds when it comes to a foreign visitor. But Westerners, including North Americans, aretrained to spend time alone and to do things by themselves from the time they are still veryyoung. Therefore, they may feel uncomfortable when they are always surrounded by people attempting to be kind to them. Hospitality itself may be something universal, but the formand amount of hospitality differ greatly from culture to culture.Case 30:This case illustrates a cross-cultural misunderstanding of a very subtle aspect of culture.How close an individual can get to another while talking is, to a large extent, dictated by one’ｓculture? It is said that most middle-class North Americans choose a normalm outh. conversational distance of no closer than twenty-two inches from each other’ｓHowever, for people of certain South American and Caribbean cultures, the distance is approximately fifteen inches, while still other cultures (in the Middle East) maintain a distance of nine to ten inches.The problem that occurred between the Latin American and the New York City policeman was that their respective cultures had different ideas about spatial distancing. TheLatin American was attempting to establish what for him was a comfortable conversational distance. Unfortunately, the policeman felt threatened because his personal space, as definedby his culture, was being violated. Had either of them understood this cultural behavior difference, the breakdown in communication and the arrest could have been avoided.Case 37 P310:The U.S. salesman in this case was acting according to ideas about dress that seemed appropriate to him in his culture. He may have considered the informality of his dress as signaling a willingness to put aside rigid rules of behavior and be friendly. He may have beencold and enjoyed the warmth of a large sweater. He may have spent the previous 20 hours onplane and, without a chance to change his clothes, may have gone straight to the trade show, because, to him, being there was more important than being dressed a certain way. But inthe Japanese culture, this kind of dress is considered very inappropriate for such a formalbusiness occasion.Case 38:In a country where there are very strict cultural taboos on nudity, such packaging wouldbe considered a form of obscenity. The U.S. firm had to pay a high price for not understanding the culture of their customers.attitudes Religion usually plays an important role in influencing customs, people’ｓtowards life, what and how to buy and so on. More seriously, people may even refuse to buycertain products or services for religious reasons. So it is no wonder that a common and well-received product in one culture may meet its waterloo in another culture.According to the Geert Hofstede analysis of Saudi Arabia, the Muslim faith plays asignificant role in people’ｓl ives. For example, Saudi Arabians should never show bare shoulders, stomach, calves or thighs. Despite the heat, most of the body must always remain covered. Men should wear long pants and a shirt, preferably long-sleeved, buttoned up to the collar. Women should always wear modest clothing in public. Therefore, how could it be possible for Saudi customs officials to accept a package with a picture of a male modelingbriefs and allow it to be displayed in plain sight of Saudi women and children? If the U.S.knitwear firm had been aware of the Muslim faith before their packaging, they would nothave suffered a loss of thousands of dollars. This case demonstrates to us that moral standards vary from country to country. Thus when doing international trade, one shouldnever take his own religion and moral standards for granted but should always bear those differences in mind.Case 39:In this case, what is at issue is the correct translation for terms, as well as the accepteduse of terms in the chicken trade. Oliver Holmes, a famous judge in the United States, saidthat "the making of a contract depends not on the agreement of two minds of one intension,but on the agreement of two sets of external signs-----not on the parties` having meant thesame thing but on their having said the same thing."The meaning of chicken in Swiss culture is different from that in America. In this case,the failure was caused by the misunderstanding of the different meanings of chicken in each s culture. In Swiss, chicken has a specific meaning, while in America this term is used other’for any type of chicken.As the case went to trial in the U.S., it was judged according to the American culture,which seems unfair. However, unawareness of these cultural differences will definitely resultin problems in intercultural communication.Case 40: P333Japanese people value order and harmony among people in a group, and the organization itself—be it a family or a corporation—is more valued than the characteristicsof any particular member. Americans stress individuality as a value and are apt to assert individual differences when they seem justifiably in conflict with the goals or values of thegroup.m istake was in making great efforts to defend himself. Let the In this case, Richard’ｓothers assume that the errors were not intentional, but it is not right to defend yourself, evenwhen your unstated intent is to assist the group by warming others of similar mistakes. Asimple apology and acceptance of the blame would have been appropriate. In contrast, for Richard, to have merely apologized would have seemed to him to be subservient, unmanly.His culture had taught him to despise such behavior.Case 41:Corporations operating abroad can experience serious problems if they ignore the cultural realities of their local workers.Multinational corporations develop geographically diverse networks of operations in search of increased profit and corporate value via the process of internalization of costly。
跨文化交际 最终版
People often sit with feet on chairs or even desks. They sometimes sit with their backsides on tables and desks as a way of expressing their individuality or carefree attitude.
mutual bow
In Japan, mutual bow is largely determined by rank: the social inferior bows first lowest, and longest, and the superior decides when to stop bowing. It may involve several repeats, and the angle at which the trunk of human body moves downward from vertical position is of great importance.
Americans like sitting with one ankle on the other knee; In some Latin and Asian countries, you can cross your legs but not put your ankle on your knee; In Ghana and in Turkey, it is extremely offensive.
Nonverbal communication
Nonverbal communication is the process of communication through sending and receiving wordless cues between people
《跨文化交际》PPT课件
Elements of communication
• Context (location, time, light, temperature, seating arrangements)
• Participants (relationship, gender, culture) • Messages (meanings, symbols, encoding
• Samovar & Porter
Intercultural communication is communication between people whose cultural perceptions and symbol systems are distinct enough to alter the communication event.
Sender
encoding
noise
Channel (message)
deis an effective model of communication?
Interactive Model of Communication
decoding
message / channel
• Human beings draw close to one another by their common nature, but habits and customs keep them apart. ---- Confucian saying
• One man’s meat is another man’s poison. ---- English proverb
• Intercultural communication the penetration by a member of one culture into another culture (practical
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Unit 1 Language and Culture in CommunicationTheory Communication is something we do every day. It takes place so naturally that we simply fail to notice it until it hiccups or breaks down. Though it is commonplace, it is no exaggeration to say that communication is life and life is communication.1.When you join a social gathering, you must be aware of rules and procedures that govern the way things are going to proceed. There is a technical term for such rules and procedures—schema.2. Face and politeness are two other areas which are extremely value—sensitive. One of the distinctive features of Chinese politeness is self—denigration and other—elevation.Case 1:Litz is a professor of cross—cultural communication in a university in Finland. She invited her Chinese students home for an evening party.The schema from Litz’s point of view includes the following:1. Giving invitation: by phone / by mail2. Prepare everything before the arrival of guests3. Receiving guests: open the door / express welcome / take their overcoats / introduce guests / offer them drinks / make them comfortable4. Serving food: set the table / soup first / main course / desert5. Post dinner activities: chat / play music / offer more drinks6. Seeing guests off: thank them for coming / good nightLitz’s evening party was not very successful, because she was upset by one of her guests. Here was the initial conversation between Litz and Lin:Litz: (opens the door) Oh, Lin, how nice you could come!Lin: It’s not difficult to find your house.Litz: Come on in.Lin: (comes in)Litz: Can I take your coat?Lin: No, thanks.Litz: Ok, this way please.Lin: (take off her coat and hangs it)Analysis: Litz was hurt because Lin did not let her hang her coat. Litz’s offering to hang Lin’s coat is one of Litz’s ways (it’s on Litz’s schema). On Lin’s side, she thought that Litz was her supervisor and that it was inappropriate to let her supervisor hang her coat. Here we have an instance of one action attached with different cultural values.Case 2:Finding an Interested BuyerGeorage Hall was in Beijing attending a trade fair and looking for an opportunity to do business in China. He had been very successful in his business dealings in the US and prided himself on his ability “to get things moving.” His first day was going well .He looked around at the displays of sporting equipment to get some idea ofwhom he might approach. He was sure that his products, tennis rackets with an unusual new design, would arouse some interests. On the second day he approached the company which he felt would be most responsive to his products. He introduced himself to the general, a Mr. Li. Since he had read that Chinese find getting down to business immediately too abrupt and rude, he began a casual conversation, eventually leading up to the topic of his products and suggesting how Mr. Li’s company might benefit from using them. George then suggested that he could arrange to get together with Mr. Li and provide more specifics and documentation on his products.Mr. Li responded in fairly good English,” That would be interesting.”Knowing that he had only a few days left in Beijing, George wanted to nail down a time,” When can we meet?” asked George.“Ah. This week is very busy,” replied Mr. Li.“It sure is,” said George,” How about 10 o’clock? Meet you here.”“Tomorrow at 10 o’clock?” asked Mr. Li thoughtfully.“Right,” said George, “I’ll see you then?”“Hmm, yes; why don’t you come by tomorrow,” was the reply.“OK,” responded George,” It was nice meeting you.”The next day at 10 o’clock he approached Mr. Li’s company’s exhibit only to find that Mr. Li had some important business and was not able to meet with George. He called back later in the day and was told that Mr. Li was not available.Analysis: 英美人士做事情讲究守时。
而中国人不太重视这方面。
本案列中，李先生不仅没有准时接见预约的客户，甚至放了他“鸽子”。
Case3: Professor Liang has written a book on Chinese culture in Chinese. His book is put on display in Beijing International Book Fair’ 96. Professor Liang would like to have his book translated into English and submitted to Thompson Publishers. Professor Liang has asked Li Yan, whom he meets regularly in the English Corner, to help him to talk to Peter Allright, a Thompson representative.Prof. Liang:奥莱特先生，这是鄙人的拙作。
Li Tan: Mr. Allright, this a clumsy book written by your humble servant.Mr Allright: No, no, no, you're not my humble servant. We do not publish books in Chinese.Li Yan (to Professor Liang): 不，不，不，你不是我的仆人，我们不出中文书。