Name Professor CourseDateNonverbal barriers in intercu.docxroushhsiu
Â
Name:
Professor:
Course:
Date:
Nonverbal barriers in intercultural communication
Summary
Different culture facilitates intercultural communication. These differences are identified in terms of language, type of food consumed, cultural practices, and dressing styles. The communication barrier thus sets in due to these language differences. Apart from the language mode of communication, we have body language, which is referred to as nonverbal communication. This form varies from community to community. As seen in the case of Americans and Chinese, they have varied nonverbal communication, thus making the two communities incoherent. Different meaning is usually attached to common nonverbal communication leading to misinterpretation of information. Since we cannot avoid communication, it is advised that we get to understand each other's cultural differences. This could be possible by watching movies, TV plays, reading newspapers and novels. Lastly, to minimize this effect, we are encouraged to use communication skills more frequently.
What I like about the paper
This paper has identified the specific nonverbal problems, and it has gone a further step in suggesting possible recommendations for the identified problem.
Do the authors establish the problem the paper will address?
Yes, the author is addressing what causes nonverbal communication breakdown and what are the possible solutions to these barriers.
Is there a clear, proactive thesis?
No, the paper only emphasized on the general problem facing nonverbal communication.
Is there a clear argument that defends the thesis?
No. In this paper, there is no specific thesis; hence, we cannot have a defending thesis on what does not exist.
Is the argument at any point weak or unconvincing?
Some arguments are weak since they are not supported by any evidence such as similar research done by other authors
What questions does the paper raise without answering?
This is concerning the sender of the message and the receiver. The author does not explain how this difference of misunderstanding takes place
Is the methodology clearly described?
The paper has not clearly described the methodology of the paper. There is no basis of information provided, such as the author has mentioned 55% without giving any credibility source.
Is it adequate to make the argument the authors want to make?
It is not adequate because the entire information provided is not supported by evidence
Are any problems spelled out and discussed?
Several problems have been identified and discussed. Non-understanding between communities, for instance, could be addressed by having to read newspapers and listen to TV plays.
Do the writers sufficiently establish the setting/context of the study?
The context has been established. Through giving a personal experience of what he uncounted in the United States and how fellow Chinese and American students interact gives a vivid image of what is happening.
Are all the peoples described treated respe ...
Stumbling
Intercultural
Communication
,LARAY 1\1. BARNA
Why is it that contact with persons from other cul-
tures so often is frustrating and fraught with misun-
derstanding? Good intentions, the use of what one
considers to be a friendly approach, and even the
possibility of mutual benefits don't seem to be suffi-
cient - to many people's surprise. A worse scenario
is when rejection occurs just because the group to
which a person belongs is "different." It's appropri-
ate at this time of major changes in the international
scene to take a hard look at S0111e of the reasons for
this, New proximity and new types of relationships
are presenting cornmurucation challenges that few
people are ready to meet.
THE SIX STUMBLING BLOCKS
I. Assumption of Similarities
One answer to the question of why misunderstand-
ing and/or rejection occurs is that many people na-
ively assume there are sufficient similarities among
peoples of the world to make communication easy.
They expect that simply being human, having com-
mon requirements of food, shelter, security, and so
on, makes everyone alike. Unfortunately they over-
look the fact that the forms of adaptation to these
Thisoriginal essay has been prepared especially for this book.
All rights reserved. Permission to reprint must be obtained
from the author and the publisher. Professor Barna is Associ-
ate Professor Emerita at Portland State University, Portland,
Oregon.
common biological and social needs and the
beliefs, and attitudes surrounding them are vastly
different from culture to culture. The biological
commonallties are not much help when it comes to
communication, where we need to ideas
and information, find ways to live and work to-
gether, or just make the kind of impression we want
to make,
Another reason many people are lured into
thinking that "people are people" is that it reduces
the discomfort of dealing with difference. If some-
one acts or looks "strange;' (different from them)
it's then possible to evaluate this as "wrong" and
treat everyone ethnocentrically.
The assumption of similarity does not often ex-
tend to the expectation of a COn11TlOn verbal lan-
guage but it does interfere with caution in decoding
nonverbal symbols, signs, and signals. No C1'085-
cultural studies have proven the existence of a corn-
man nonverbal language except those in support of
Darwin's theory that facial expressions are univer-
sal.' Ekman (1976) found that "the particular visible
pattern. on the face, the combination of muscles con-
tracted for anger, fear, surprise, sadness, disgust,
happiness (and probably also for interest) is the
same for all members of our species" (pp 19-20).
This seems helpful. until it is realized that a per-
son's cultural upbringing determines whether or
not the emotion will be displayed or suppressed, as
well as on which occasions and to what degree (Ek-
man & Friesen, 1969, p. 1). The situations that bring
about the emotional feeling also differ from culture
to cultu ...
Overheard from a student before class Iâve had it with all this c.docxgerardkortney
Â
Overheard from a student before class: Iâve had it with all this cultural diversity and gender stuff. It seems like every textbook in every class is obsessed with it. My music appreciation class is trying to force the music of other cultures down my throat. Whatâs wrong with Bach, Beethoven, and Brahms? In English lit, all weâre reading is stuff by people from different countries. And it seems my history prof talks only about obscure people Iâve never heard of before. Iâm tired of all this politically correct nonsense. I mean, weâre all Americans, arenât we? Weâre not going off to live in Africa, China, or India. Why donât they just teach us what we need to know and cut all this diversity garbage? Have you heard this kind of sentiment expressed before? Perhaps youâve encountered such a âdiversity backlashâ among some of your classmates, or you may harbor this attitude yourself. Some people may find it unsettling that school curricula and textbooks have increased their focus on issues of culture and gender differences. But these changes are not motivated by an irrational desire to be politically correct. Weâll see in this chapter that they are taking place because diversity is increasing in the United States and many other parts of the world. School textbooks and courses are reflecting the change, not initiating it. To live comfortably in the 21st century, we must learn ways to appreciate and understand human differences rather than ignore them, suffer because of them, or wish they would disappear. One of lifeâs unprofound principles with profound implications for human communication is this: We each have different backgrounds and experiences.1 Your employers, teachers, religious leaders, best friends, or romantic partners may have grown up with cultural traditions different from your own. And the not-so-startling fact that people are different from one another provides the context for discussion of our final Communication Principle for a Lifetime: Effective communicators appropriately adapt their messages to others. Figure 6.1 presents our now-familiar model, which includes this final principle of appropriately adapting messages to others. Figure 6.1 Communication Principles for a Lifetime We introduce this principle last because often people learn how to adapt only after they have learned the other communication principles. Being able to adapt to others requires a relatively sophisticated understanding of the communication process. The ability to adapt suggests that you already have a sense of who you are and a consciousness of the presence of othersâself-awareness and other-awareness, the components of the first principle we presented.2 Studies in developmental communication suggest that the ability to appropriately adapt our behavior to others evolves after we have become aware that there is a âme,â after we have learned to use verbal and nonverbal symbols to communicate, and after we have developed an ability to hear and listen to others,.
1Intercultural CommunicationWhat is cultureCultur.docxRAJU852744
Â
1
Intercultural Communication
What is culture?
Culture is:
ďĄ a patterned way of thinking and living
ď culture is learned
ď ex:
ďĄ is often flexible and open for negotiation
ď culture is dynamic
ďĄ enacted in our everyday life
ď culture is pervasive and omnipresent
ď ex:
ďĄ value-loaded
ď ex: stereotypes, cultural values (family vs. individual)
ď In other words, culture reflects values and beliefs of a larger system
How do we see ourselves?
ďĄ AMERICAN:
ďas individuals
ďwhat we achieve
through skills valued
ďlearn from personal
experiences
ďfeel guilt when we donât
live up to our ideals
ďĄ CONTRAST:
ďas part of family, group
ďa personâs background,
connections valued
ďlearn from wisdom of
others
ďfeel shame when fail to
live up to group
standards
2
How do we see others?
ďĄ AMERICAN:
ďminimize status
differences
ď stress informality
ďstrive for equality
between sexes
ďjoin or leave groups as
they meet our needs
ďĄ CONTRAST:
ďstress differences,
show respect for
authority
ďstress formality
ďsex differentiation, men
more powerful
ďgroup loyalty, identity
ends in themselves
How do we go about tasks?
ďĄ AMERICAN:
ďfavor talking
disagreement out
ďteasing and kidding are
acceptable, fun
ďfriendships based on
mutual interests, limited
obligations, activity
based
ďĄ CONTRAST:
ďdisagreement = face
loss, be indirect
ďavoid embarrassing
others
ďa few very close
friendships with high
obligation, based on
being together
Contrasts are:
ďĄ USEFUL for anticipating, understanding
ď collectivism vs. individualism
ď high contact vs. low contact cultures
ď high context vs. low context cultures
ďĄ Different interpretations
ďĄ Different patterns of behavior
3
However:
ďĄ No culture sits at extreme:
ďDifferences are in degree
ďĄ Generalization obscure:
ďIndividual, subgroup differences
ďSituational variation
ďChange
The Dilemma of Ethnocentrism
ďĄ Xenophobia
ď the fear of strangers
ďa trait shared by most human being, regardless
of the culture
ďĄ Ethnocentrism
ď one sees oneâs own nation (or culture) as the
center of the universe
ď Is ethnocentrism good or bad?
Salvages
4
The Dilemma of Ethnocentrism
+ : foundation of group pride, patriotism, and
the continuance of the culture
- : increases xenophobia => people from
other cultures are abnormal, incorrect, and
inappropriate
Ethnocentrism, nevertheless, is a major
barrier for intercultural communication.
Culture and Body
ďĄ Culture as a value system influences how we understand
our body
ď Organ donation: a gift of life
ď Tibetan Sky Burial
ďĄ Do you think you experience your body differently
because of your culture?
ď Hmong: dab
ď Chinese: Chi
ď The Sixth Sense
ďĄ Culture patterns individualâs somatic systems of stress
ď Asian vs. Hispanic Refugees
ďĄ Biological body vs. experience of body & illness
Culture and Illness Experiences
ďĄ Culture patterns individualâs somatic systems of stress
ď Waitzkin and Magana (1997): In Southeast A.
Name Professor CourseDateNonverbal barriers in intercu.docxroushhsiu
Â
Name:
Professor:
Course:
Date:
Nonverbal barriers in intercultural communication
Summary
Different culture facilitates intercultural communication. These differences are identified in terms of language, type of food consumed, cultural practices, and dressing styles. The communication barrier thus sets in due to these language differences. Apart from the language mode of communication, we have body language, which is referred to as nonverbal communication. This form varies from community to community. As seen in the case of Americans and Chinese, they have varied nonverbal communication, thus making the two communities incoherent. Different meaning is usually attached to common nonverbal communication leading to misinterpretation of information. Since we cannot avoid communication, it is advised that we get to understand each other's cultural differences. This could be possible by watching movies, TV plays, reading newspapers and novels. Lastly, to minimize this effect, we are encouraged to use communication skills more frequently.
What I like about the paper
This paper has identified the specific nonverbal problems, and it has gone a further step in suggesting possible recommendations for the identified problem.
Do the authors establish the problem the paper will address?
Yes, the author is addressing what causes nonverbal communication breakdown and what are the possible solutions to these barriers.
Is there a clear, proactive thesis?
No, the paper only emphasized on the general problem facing nonverbal communication.
Is there a clear argument that defends the thesis?
No. In this paper, there is no specific thesis; hence, we cannot have a defending thesis on what does not exist.
Is the argument at any point weak or unconvincing?
Some arguments are weak since they are not supported by any evidence such as similar research done by other authors
What questions does the paper raise without answering?
This is concerning the sender of the message and the receiver. The author does not explain how this difference of misunderstanding takes place
Is the methodology clearly described?
The paper has not clearly described the methodology of the paper. There is no basis of information provided, such as the author has mentioned 55% without giving any credibility source.
Is it adequate to make the argument the authors want to make?
It is not adequate because the entire information provided is not supported by evidence
Are any problems spelled out and discussed?
Several problems have been identified and discussed. Non-understanding between communities, for instance, could be addressed by having to read newspapers and listen to TV plays.
Do the writers sufficiently establish the setting/context of the study?
The context has been established. Through giving a personal experience of what he uncounted in the United States and how fellow Chinese and American students interact gives a vivid image of what is happening.
Are all the peoples described treated respe ...
Stumbling
Intercultural
Communication
,LARAY 1\1. BARNA
Why is it that contact with persons from other cul-
tures so often is frustrating and fraught with misun-
derstanding? Good intentions, the use of what one
considers to be a friendly approach, and even the
possibility of mutual benefits don't seem to be suffi-
cient - to many people's surprise. A worse scenario
is when rejection occurs just because the group to
which a person belongs is "different." It's appropri-
ate at this time of major changes in the international
scene to take a hard look at S0111e of the reasons for
this, New proximity and new types of relationships
are presenting cornmurucation challenges that few
people are ready to meet.
THE SIX STUMBLING BLOCKS
I. Assumption of Similarities
One answer to the question of why misunderstand-
ing and/or rejection occurs is that many people na-
ively assume there are sufficient similarities among
peoples of the world to make communication easy.
They expect that simply being human, having com-
mon requirements of food, shelter, security, and so
on, makes everyone alike. Unfortunately they over-
look the fact that the forms of adaptation to these
Thisoriginal essay has been prepared especially for this book.
All rights reserved. Permission to reprint must be obtained
from the author and the publisher. Professor Barna is Associ-
ate Professor Emerita at Portland State University, Portland,
Oregon.
common biological and social needs and the
beliefs, and attitudes surrounding them are vastly
different from culture to culture. The biological
commonallties are not much help when it comes to
communication, where we need to ideas
and information, find ways to live and work to-
gether, or just make the kind of impression we want
to make,
Another reason many people are lured into
thinking that "people are people" is that it reduces
the discomfort of dealing with difference. If some-
one acts or looks "strange;' (different from them)
it's then possible to evaluate this as "wrong" and
treat everyone ethnocentrically.
The assumption of similarity does not often ex-
tend to the expectation of a COn11TlOn verbal lan-
guage but it does interfere with caution in decoding
nonverbal symbols, signs, and signals. No C1'085-
cultural studies have proven the existence of a corn-
man nonverbal language except those in support of
Darwin's theory that facial expressions are univer-
sal.' Ekman (1976) found that "the particular visible
pattern. on the face, the combination of muscles con-
tracted for anger, fear, surprise, sadness, disgust,
happiness (and probably also for interest) is the
same for all members of our species" (pp 19-20).
This seems helpful. until it is realized that a per-
son's cultural upbringing determines whether or
not the emotion will be displayed or suppressed, as
well as on which occasions and to what degree (Ek-
man & Friesen, 1969, p. 1). The situations that bring
about the emotional feeling also differ from culture
to cultu ...
Overheard from a student before class Iâve had it with all this c.docxgerardkortney
Â
Overheard from a student before class: Iâve had it with all this cultural diversity and gender stuff. It seems like every textbook in every class is obsessed with it. My music appreciation class is trying to force the music of other cultures down my throat. Whatâs wrong with Bach, Beethoven, and Brahms? In English lit, all weâre reading is stuff by people from different countries. And it seems my history prof talks only about obscure people Iâve never heard of before. Iâm tired of all this politically correct nonsense. I mean, weâre all Americans, arenât we? Weâre not going off to live in Africa, China, or India. Why donât they just teach us what we need to know and cut all this diversity garbage? Have you heard this kind of sentiment expressed before? Perhaps youâve encountered such a âdiversity backlashâ among some of your classmates, or you may harbor this attitude yourself. Some people may find it unsettling that school curricula and textbooks have increased their focus on issues of culture and gender differences. But these changes are not motivated by an irrational desire to be politically correct. Weâll see in this chapter that they are taking place because diversity is increasing in the United States and many other parts of the world. School textbooks and courses are reflecting the change, not initiating it. To live comfortably in the 21st century, we must learn ways to appreciate and understand human differences rather than ignore them, suffer because of them, or wish they would disappear. One of lifeâs unprofound principles with profound implications for human communication is this: We each have different backgrounds and experiences.1 Your employers, teachers, religious leaders, best friends, or romantic partners may have grown up with cultural traditions different from your own. And the not-so-startling fact that people are different from one another provides the context for discussion of our final Communication Principle for a Lifetime: Effective communicators appropriately adapt their messages to others. Figure 6.1 presents our now-familiar model, which includes this final principle of appropriately adapting messages to others. Figure 6.1 Communication Principles for a Lifetime We introduce this principle last because often people learn how to adapt only after they have learned the other communication principles. Being able to adapt to others requires a relatively sophisticated understanding of the communication process. The ability to adapt suggests that you already have a sense of who you are and a consciousness of the presence of othersâself-awareness and other-awareness, the components of the first principle we presented.2 Studies in developmental communication suggest that the ability to appropriately adapt our behavior to others evolves after we have become aware that there is a âme,â after we have learned to use verbal and nonverbal symbols to communicate, and after we have developed an ability to hear and listen to others,.
1Intercultural CommunicationWhat is cultureCultur.docxRAJU852744
Â
1
Intercultural Communication
What is culture?
Culture is:
ďĄ a patterned way of thinking and living
ď culture is learned
ď ex:
ďĄ is often flexible and open for negotiation
ď culture is dynamic
ďĄ enacted in our everyday life
ď culture is pervasive and omnipresent
ď ex:
ďĄ value-loaded
ď ex: stereotypes, cultural values (family vs. individual)
ď In other words, culture reflects values and beliefs of a larger system
How do we see ourselves?
ďĄ AMERICAN:
ďas individuals
ďwhat we achieve
through skills valued
ďlearn from personal
experiences
ďfeel guilt when we donât
live up to our ideals
ďĄ CONTRAST:
ďas part of family, group
ďa personâs background,
connections valued
ďlearn from wisdom of
others
ďfeel shame when fail to
live up to group
standards
2
How do we see others?
ďĄ AMERICAN:
ďminimize status
differences
ď stress informality
ďstrive for equality
between sexes
ďjoin or leave groups as
they meet our needs
ďĄ CONTRAST:
ďstress differences,
show respect for
authority
ďstress formality
ďsex differentiation, men
more powerful
ďgroup loyalty, identity
ends in themselves
How do we go about tasks?
ďĄ AMERICAN:
ďfavor talking
disagreement out
ďteasing and kidding are
acceptable, fun
ďfriendships based on
mutual interests, limited
obligations, activity
based
ďĄ CONTRAST:
ďdisagreement = face
loss, be indirect
ďavoid embarrassing
others
ďa few very close
friendships with high
obligation, based on
being together
Contrasts are:
ďĄ USEFUL for anticipating, understanding
ď collectivism vs. individualism
ď high contact vs. low contact cultures
ď high context vs. low context cultures
ďĄ Different interpretations
ďĄ Different patterns of behavior
3
However:
ďĄ No culture sits at extreme:
ďDifferences are in degree
ďĄ Generalization obscure:
ďIndividual, subgroup differences
ďSituational variation
ďChange
The Dilemma of Ethnocentrism
ďĄ Xenophobia
ď the fear of strangers
ďa trait shared by most human being, regardless
of the culture
ďĄ Ethnocentrism
ď one sees oneâs own nation (or culture) as the
center of the universe
ď Is ethnocentrism good or bad?
Salvages
4
The Dilemma of Ethnocentrism
+ : foundation of group pride, patriotism, and
the continuance of the culture
- : increases xenophobia => people from
other cultures are abnormal, incorrect, and
inappropriate
Ethnocentrism, nevertheless, is a major
barrier for intercultural communication.
Culture and Body
ďĄ Culture as a value system influences how we understand
our body
ď Organ donation: a gift of life
ď Tibetan Sky Burial
ďĄ Do you think you experience your body differently
because of your culture?
ď Hmong: dab
ď Chinese: Chi
ď The Sixth Sense
ďĄ Culture patterns individualâs somatic systems of stress
ď Asian vs. Hispanic Refugees
ďĄ Biological body vs. experience of body & illness
Culture and Illness Experiences
ďĄ Culture patterns individualâs somatic systems of stress
ď Waitzkin and Magana (1997): In Southeast A.
The History of the Study of Intercultural Communication
General Understanding of Culture
Attributes and Character of Culture
Directions and Goals of Culture
Having spent some time thinking about the child in society and theJeanmarieColbert3
Â
Having spent some time thinking about the child in society and the child beginning to use symbols we now turn our attention to the child in culture and exploring it. So we look at how children are inducted into their culture and how they define themselves and are defined by others. This introduces the theme of self-identity, which we explore in more depth in Chapter 7. We also touch on a consideration of the capacities children have to make informed choices within their cultural contexts.
Luigi is 7 years old. He lives in a small village in a relatively unspoiled region of Italy where his mother is part of a group of people who cook together and then set up tables in the streets where friends, neighbours and the odd visitors can come and eat delicious food. He is described by his family as âthe best pasta makerâ in the village and they say this is because when he comes home from school he joins the cooks and spends all his time making pasta. They call it his job. At school his teacher describes him as a âvery pleasant but rather slow child with no particular aptitudeâ.
Abdul is 9 years old. He lives in Balkur, Iran. He was asked about what work he does to help his family income and he said that he felt that he could be involved in watering the plants. He said, âNow that I am 9 I am strong enough to carry the water from the well. Last year I was too small and weak. Now I have strong hands and good legs. I water our rice field and our garden for two hours every day. I would like to work in the hotel because you get more money but my parents say I am too young. I go to school in the mornings and when I come home I help with the rice fields and the garden.
How would you define Luigiâs culture? Do you see it as one culture or more than one? Might there be a culture of the home, of the school, of the streets and community, or the village itself? And perhaps there is a culture of the country that in some ways touches little Luigi. And how about Iranian Abdul?
We have talked about culture throughout this book without stopping to define it. This is partly because everyone holds a common-sense definition of culture in their heads. This relates to the beliefs, artefacts, values and other things that bind people together. It might refer to the dance, music, food, language(s), religions, rituals, values, celebrations, customs and everything else that make members of a group feel a sense of belonging to that group. This is rather a superficial definition and ignores the role played by the players in making culture and passing it on and changing it. It makes it seem that culture is something fixed and âgivenâ to those born into it, rather than seeing its dynamic nature.
Culture, like language, changes with usage and over time. Pinker (2002: 60) offers an interesting definition of culture: The phenomena we call âcultureâ arise as people pool and accumulate their discoveries and as they institute conventions to coordinate their labours and adjudicate th ...
Language Decoded: Canadian Inclusive Language GlossaryCanadianCMF
Â
The words that we use open up a world of possibility and opportunity, one that allows us to express, share, and educate. Like many other things, language evolves over time, but sometimes this fluidity can also lead to miscommunication.
Language Decoded is a project that is meant to make individuals think before they speak. It is an inclusive language glossary that we hope all can learn from.
This glossary is intended to empower anyone who reads it. It symbolizes the stories of all of the people, experiences, and perspectives that exist, and encourages us to be more mindful of how we choose to convey ourselves. By opening up to new ways of understanding the world,
we become strengthened through unity. Adopting an inclusive vocabulary promotes others to accept, embrace, and celebrate our differences, and acts as a catalyst for more meaningful changes to take place.
This tool was envisioned to be used as a guide that provides valuable history and context, and was not produced to shame, belittle, or otherwise dictate oneâs self-expression. Due to its ever-changing nature, language selection will rarely be a black or white issue. However, we are certain that with the right awareness, intentions, and alternatives, that we can all engage in discussions that treat others with respect and dignity. While the knowledge contained within this glossary encompasses many topics, we also recognize that there may be additional words or phrases missing from our list. Please use this as a prompt for further discussion within your own lives about the intricate and multifaceted power of language, and how we can all work together to generate positive change. â
This project was started by Canadian Cultural Mosaic Foundation with a collaborative approach. We worked with a group of diverse organizations and individuals that share a passion for inclusion and justice. We wanted to develop a resource that reflects the growth of our society and represents all of our unique community members. Words have the ability to shape how we see the world and each other, therefore it is important to create conversations everyone feels welcome to be a part of.
MICROTRAINING ASSOCIATES (888)505-5576 www.emicrotraining.com MICROTRAINING ASSOCIATES PRESENTS Multicultural Competence: Awareness, Knowledge and Skills Paul B. Pedersen Professor Emeritus Syracuse University Visiting Professor, Department of Psychology, University of Hawaii
Paul B. Pedersen All behaviors are learned and displayed in a cultural context. Therefore, accurate assessment, meaningful understanding, and appropriate intervention, are the, the foundations of confidence require awareness to that multicultural context. The best multicultural competencies, the basic multicultural competencies have been best described in a book by Derald Wing Sue, 1998 called the "Multicultural Counseling Competencies: Individual and Organizational Development." The three, the 34 competencies described in that book had been described in three dimensions that could be summarized as follows: First dimension, the awareness to mention, counselors' awareness of their own assumptions, values and basic, ah, biases. That means awareness of cultural heritage, awareness of their own limits and working with, ah, different cultures. Knowing about oppression, racism, discrimination as it exists and being skilled in self-improvement in changing those assumptions into a direction that they want to change to. Second dimension is understanding the world view of the culturally different client. The second dimension focuses on knowledge, facts, information that the counselor must have to be competent in another culture. It involves awareness of emotional reactions towards other racial ethnic groups, knowing the culture of the client's population and its influence on counseling and society and being skilled in mental health issues of other cultures and actively involved with other, in minority groups. The third dimension is the skill dimension, developing appropriate intervention strategies and techniques. This dimension involves awareness of religious and spiritual indigenous mental health resources. What are the resources in each cultural context in the culture of each client that is, ah, being served? Knowing how counseling fits with other cultures, institutions and assessments and being skilled in culturally appropriate counseling of indigenous people. So, the way they work with this client is going to be significantly different from the way they work with these other culturally different client. This presentation will be available to the viewer, you the viewer in a hand-out, in a, in a script that you could follow as we talk. And as, ah, the information that we cover will be a, available in this Multicultural Handbook For Developing Multicultural Awareness, Third Edition, from the American Counseling Association in Alexandria, Virginia. Okay let's start with, okay let's start with the first, the awareness training, awareness indicators. What are the indicators of multicultural self-awareness? First, familiarity with culture and language. Language is very important. I ...
The History of the Study of Intercultural Communication
General Understanding of Culture
Attributes and Character of Culture
Directions and Goals of Culture
Having spent some time thinking about the child in society and theJeanmarieColbert3
Â
Having spent some time thinking about the child in society and the child beginning to use symbols we now turn our attention to the child in culture and exploring it. So we look at how children are inducted into their culture and how they define themselves and are defined by others. This introduces the theme of self-identity, which we explore in more depth in Chapter 7. We also touch on a consideration of the capacities children have to make informed choices within their cultural contexts.
Luigi is 7 years old. He lives in a small village in a relatively unspoiled region of Italy where his mother is part of a group of people who cook together and then set up tables in the streets where friends, neighbours and the odd visitors can come and eat delicious food. He is described by his family as âthe best pasta makerâ in the village and they say this is because when he comes home from school he joins the cooks and spends all his time making pasta. They call it his job. At school his teacher describes him as a âvery pleasant but rather slow child with no particular aptitudeâ.
Abdul is 9 years old. He lives in Balkur, Iran. He was asked about what work he does to help his family income and he said that he felt that he could be involved in watering the plants. He said, âNow that I am 9 I am strong enough to carry the water from the well. Last year I was too small and weak. Now I have strong hands and good legs. I water our rice field and our garden for two hours every day. I would like to work in the hotel because you get more money but my parents say I am too young. I go to school in the mornings and when I come home I help with the rice fields and the garden.
How would you define Luigiâs culture? Do you see it as one culture or more than one? Might there be a culture of the home, of the school, of the streets and community, or the village itself? And perhaps there is a culture of the country that in some ways touches little Luigi. And how about Iranian Abdul?
We have talked about culture throughout this book without stopping to define it. This is partly because everyone holds a common-sense definition of culture in their heads. This relates to the beliefs, artefacts, values and other things that bind people together. It might refer to the dance, music, food, language(s), religions, rituals, values, celebrations, customs and everything else that make members of a group feel a sense of belonging to that group. This is rather a superficial definition and ignores the role played by the players in making culture and passing it on and changing it. It makes it seem that culture is something fixed and âgivenâ to those born into it, rather than seeing its dynamic nature.
Culture, like language, changes with usage and over time. Pinker (2002: 60) offers an interesting definition of culture: The phenomena we call âcultureâ arise as people pool and accumulate their discoveries and as they institute conventions to coordinate their labours and adjudicate th ...
Language Decoded: Canadian Inclusive Language GlossaryCanadianCMF
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The words that we use open up a world of possibility and opportunity, one that allows us to express, share, and educate. Like many other things, language evolves over time, but sometimes this fluidity can also lead to miscommunication.
Language Decoded is a project that is meant to make individuals think before they speak. It is an inclusive language glossary that we hope all can learn from.
This glossary is intended to empower anyone who reads it. It symbolizes the stories of all of the people, experiences, and perspectives that exist, and encourages us to be more mindful of how we choose to convey ourselves. By opening up to new ways of understanding the world,
we become strengthened through unity. Adopting an inclusive vocabulary promotes others to accept, embrace, and celebrate our differences, and acts as a catalyst for more meaningful changes to take place.
This tool was envisioned to be used as a guide that provides valuable history and context, and was not produced to shame, belittle, or otherwise dictate oneâs self-expression. Due to its ever-changing nature, language selection will rarely be a black or white issue. However, we are certain that with the right awareness, intentions, and alternatives, that we can all engage in discussions that treat others with respect and dignity. While the knowledge contained within this glossary encompasses many topics, we also recognize that there may be additional words or phrases missing from our list. Please use this as a prompt for further discussion within your own lives about the intricate and multifaceted power of language, and how we can all work together to generate positive change. â
This project was started by Canadian Cultural Mosaic Foundation with a collaborative approach. We worked with a group of diverse organizations and individuals that share a passion for inclusion and justice. We wanted to develop a resource that reflects the growth of our society and represents all of our unique community members. Words have the ability to shape how we see the world and each other, therefore it is important to create conversations everyone feels welcome to be a part of.
MICROTRAINING ASSOCIATES (888)505-5576 www.emicrotraining.com MICROTRAINING ASSOCIATES PRESENTS Multicultural Competence: Awareness, Knowledge and Skills Paul B. Pedersen Professor Emeritus Syracuse University Visiting Professor, Department of Psychology, University of Hawaii
Paul B. Pedersen All behaviors are learned and displayed in a cultural context. Therefore, accurate assessment, meaningful understanding, and appropriate intervention, are the, the foundations of confidence require awareness to that multicultural context. The best multicultural competencies, the basic multicultural competencies have been best described in a book by Derald Wing Sue, 1998 called the "Multicultural Counseling Competencies: Individual and Organizational Development." The three, the 34 competencies described in that book had been described in three dimensions that could be summarized as follows: First dimension, the awareness to mention, counselors' awareness of their own assumptions, values and basic, ah, biases. That means awareness of cultural heritage, awareness of their own limits and working with, ah, different cultures. Knowing about oppression, racism, discrimination as it exists and being skilled in self-improvement in changing those assumptions into a direction that they want to change to. Second dimension is understanding the world view of the culturally different client. The second dimension focuses on knowledge, facts, information that the counselor must have to be competent in another culture. It involves awareness of emotional reactions towards other racial ethnic groups, knowing the culture of the client's population and its influence on counseling and society and being skilled in mental health issues of other cultures and actively involved with other, in minority groups. The third dimension is the skill dimension, developing appropriate intervention strategies and techniques. This dimension involves awareness of religious and spiritual indigenous mental health resources. What are the resources in each cultural context in the culture of each client that is, ah, being served? Knowing how counseling fits with other cultures, institutions and assessments and being skilled in culturally appropriate counseling of indigenous people. So, the way they work with this client is going to be significantly different from the way they work with these other culturally different client. This presentation will be available to the viewer, you the viewer in a hand-out, in a, in a script that you could follow as we talk. And as, ah, the information that we cover will be a, available in this Multicultural Handbook For Developing Multicultural Awareness, Third Edition, from the American Counseling Association in Alexandria, Virginia. Okay let's start with, okay let's start with the first, the awareness training, awareness indicators. What are the indicators of multicultural self-awareness? First, familiarity with culture and language. Language is very important. I ...
Ethnobotany and Ethnopharmacology:
Ethnobotany in herbal drug evaluation,
Impact of Ethnobotany in traditional medicine,
New development in herbals,
Bio-prospecting tools for drug discovery,
Role of Ethnopharmacology in drug evaluation,
Reverse Pharmacology.
Read| The latest issue of The Challenger is here! We are thrilled to announce that our school paper has qualified for the NATIONAL SCHOOLS PRESS CONFERENCE (NSPC) 2024. Thank you for your unwavering support and trust. Dive into the stories that made us stand out!
Palestine last event orientationfvgnh .pptxRaedMohamed3
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An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
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http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasnât one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
How to Split Bills in the Odoo 17 POS ModuleCeline George
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Bills have a main role in point of sale procedure. It will help to track sales, handling payments and giving receipts to customers. Bill splitting also has an important role in POS. For example, If some friends come together for dinner and if they want to divide the bill then it is possible by POS bill splitting. This slide will show how to split bills in odoo 17 POS.
We all have good and bad thoughts from time to time and situation to situation. We are bombarded daily with spiraling thoughts(both negative and positive) creating all-consuming feel , making us difficult to manage with associated suffering. Good thoughts are like our Mob Signal (Positive thought) amidst noise(negative thought) in the atmosphere. Negative thoughts like noise outweigh positive thoughts. These thoughts often create unwanted confusion, trouble, stress and frustration in our mind as well as chaos in our physical world. Negative thoughts are also known as âdistorted thinkingâ.
Unit 8 - Information and Communication Technology (Paper I).pdfThiyagu K
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This slides describes the basic concepts of ICT, basics of Email, Emerging Technology and Digital Initiatives in Education. This presentations aligns with the UGC Paper I syllabus.
How to Make a Field invisible in Odoo 17Celine George
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It is possible to hide or invisible some fields in odoo. Commonly using âinvisibleâ attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
The French Revolution Class 9 Study Material pdf free download
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6 Barriers To Intercultural Communication Essay
1. 6 Barriers to Intercultural Communication essay
There are six particular barriers to communication between people. These are anxiety, assuming
similarities instead of difference, ethnocentrism, language problems, prejudice and stereotyping, and
misinterpretation of nonverbals. According to LaRay M. Barna (1997), the developer of the list of six
barriers, actual difficulties are mostly related to people with different cultures.
The first barrier going to be discussed is high anxiety. The meaning of it is when a person feels
inconvenient when he or she does not know how to behave in some situations. The result is that the
communication transaction fails.
Along with my personal experience troubles occurred when I came to the Swiss Hotel Management
School for the first time. Everything was new and very unusual for me. For the first week I could never
understand what people expected from me. The style of living was absolutely dissimilar, that is why
sometimes I did not how to behave.
The next barrier to intercultural communication is assuming similarity instead of dissimilarity. When
people are acting in a home manner in the different culture it might cause a lot of problems. In order to
prepare yourself for various circumstances it is very important to assume laws, habits, and attitudes of
another society.
For example, in Russia there is no such a thing as a ground floor. It starts directly from the first one.
Some time ago in the age of seven I went to England, not having enough information about its customs
and traditions at all. Thus I was totally lost in that system.
Ethnocentrism is a third issue on the barrier list. It is based on the idea that your own race, nation, or
group is better than any other. Usually ethnocentrism is common for people who come across the
ulture sho k . Duri g the period of time when an individual is learning the new culture he might find
this novel worst than his home culture.
Taking as an example the Swiss Hotel Management School students. Some of them, especially students
fro Middle East, fi d âwitzerla d as a reall old ou tr . The reaso for this is that i Ara i
countries people used to express them self in a very emotional manner. The result is that Middle East
students are behaving very arrogant with the citizens of Switzerland.
The fourth barrier is the language problems. According to Jandt (2000) the definition of language is the
set of symbols shared by a community to communicate meanings and experiences.
There are five actual factors that generally produce the difficulties in the translation. They are lack of
equivalences in vocabulary, idioms, grammar and syntax, experiences, and concepts.
Indonesian students are having a lot of inconveniences with studying foreign languages for the reason
that in Indonesian language there is no gender rules. That is very complicated for them to understand
wh for e a ple the Fre h word u e ta le is fe i i e.
Talking about nonverbal misinterpretations as another barrier to communication, it can be stated that in
a conversation this is more problematical to understand the nonverbal symbols without sharing the
same nonverbal codes.
2. There are more than a few types of nonverbal interaction: proxemics, kinesics, chronemics,
paralanguage, olfactics, clothing appearance, haptics, oculesics, etc. All of them are very different in
every culture.
As a e a ple, i a so iet where people do ât kiss whe the greet ea h other, a kissi g perso ight
be judged as a vulgar and without manners.
The last barrier is going to be discussed is about two destructive terms: stereotypes and prejudices. Both
of them are to make a judgment about individuals according to group membership.
Stereotypes are the perceptions about that certain people have particular qualities or abilities because
they belong to a particular race, sex, or social class. They can be positive and negative. Usually they are
based on half-truths.
Positive examples of stereotyping are: Japanese people are good in mathematical sciences; French are
the gods in the kitchen. Negative: Russians â Mafia â Vodka â Prostitution â Cold winter; the Arabs are
terrorists.
Prejudice can be defined as an unreasonable dislike and distrust of people who are different from you in
some way, especially because of their race, sex, religion, etc. For instance, talking about Indian people in
Arabic countries, it can be affirmed that Indians do get less salary than other nationalities. The reason
for this is that Middle Eastern people are sure that the Indian race does not deserve something more,
because it is Indian.
My personal opinion is that it is unachievable to behave in an appropriate way for every single society.
However, wariness, particular knowledge and modesty in discovering a new culture can help in
overcoming all the six barriers to intercultural communication.