Koreas High Context Culture - Assignment Example

?Introduction The variance in culture among various societies can be categorized under high and low contexts. A culture that presents with high context is defined by communities that are knit with close connections that have been preserved for a long duration (Kramsch 2001). In this type of context, specific behaviors that reflects the prevalent culture is not overtly expressed as most of the individuals within the group are already aware of the standards to adhere to and are already used to the interacting with one another (Nolan 1999). On the other hand, a society that presents with low context are individuals who possess various connections but has only been established for a short period or the existence of the bond is due to an underlying reason (Wardhaugh 1998). This type of society necessitates that the prevalent behavior and values that are expected of individuals must be expressed clearly and explicitly so that society would know the specific standard of behavior that they are expected to display (Mead 1998). In a low context culture, the relationships formed are considered loose and the validity of the connections is based on a limited duration. The relationships are compartmentalized in nature and the priority is the completion the task over the preservation of the connections (Kramsch 2001). There is then a need to explicit express knowledge in an organized fashion, wherein information and expectations must be directly taught and visible within society (Nolan 1999). Understanding Korea Countries that present with high context cultures include Korea, wherein individuals connote extensive networks among groups, peers and family members (Cook 2002). Studies concerning intercultural communication indicated that mostly Eastern countries, particularly Asian cultures, pose heavy direction in accordance with high-context data, an example would be the languages used in Asian countries that profuse subtlety (Kramsch 2001). Apart from the language, another notable factor is the non-verbal communication prevalent among Asian cultures that are deemed indirect as opposed to those in Western cultures. Another factor that contributes to the high context nature of Korea is their predilection towards Confucianism, which promotes egalitarianism. In this regard, Koreans are more inclined to preserve harmony than defend a stance, in order to preserve the credibility of the other party (Romaine 2000). A study made by Korea UNESCO (2002) presented that in spite of the global exposure of Koreans, they are still dominated with a high context culture. Korean traditions are continuously upheld and the Confucian principles of harmony, preserving other's credibility and not sticking out are still widely employed within Korean Society (Cook 2002; Axtell 1993). With that in mind, there are several critical considerations to take before an individual from a low-context culture goes to Korea and communicates with local Koreans. This is very important because culture differences are at large and communication misinterpreted due to the variance in practice (Kramsch 2001; Korea UNESCO 2002). Korea’s High Context Culture High context cultures can be challenging to penetrate, especially external parties due to the fact that no cultural context information is internally available and it is not possible to immediately build close connections among individuals as their bonds are formed over a long period Korea UNESCO (2002) High Context implies that the bulk of information can either be present in physical context or the message, while some are present in the explicit part of the message that has been conveyed (Mead 1998). In essence, it is of utmost importance to identify the cultural origin of the person you are speaking with to avoid misunderstanding (Kent 2002). One important factor in communicating and understanding Koreans is to place value on "how" the message was delivered. The manner in which the message has been stated does not solely attribute to the voice tone and the non-verbal messages, but also on the spatial and temporal aspects. The setting would vary based on the ambience of the chosen location (Kent 2002). The decorum presented by the person would also contribute to the manner in which the message was delivered (Cook 2002). Another factor is the variance between direct and indirect communication. Koreans employ indirect communication because they place great value on relationships. Thus, they do not explicit present disagreement in public; as such circumstances would require a private juncture (Axtell 1993). In addition, it is also important to identify whether the culture is presented with individualistic or collectivistic nature. Koreas are collectivistic in nature, and reservation is one of their prevalent behaviors. This implies that they require establishing and developing interpersonal connections with individuals. Furthermore, Koreans regard silence as a means of being polite, and not as an awkward circumstance that requires communication Korea UNESCO (2002) The following factors are then important in communicating with Koreans if the individual involved came from a society with low context culture: Language The aspect of language is important because this serves as the channel that delivers the message in a communication. Although there are Koreans that speak English, it is important to note that the Korean language itself presents with hierarchical variances that cannot be translated into the Western language (Kent 2002). Since Koreans are highly accustomed to indirect communication, the subtle clues and the degree of respect that is presented to the interlocutor may be missed due to this barrier. This would then impede the foundation of establishing a deep and close relationship with them (Romaine 2000). Context Being a high context culture, Korea stresses that a message is interpreted not on the substance itself, but on the manner on how it was said. Koreans understand messages based on the holistic context, also taking into account the connection formed between the sender and the receiver. In that regard, it is important to note that Koreans place high value on maintaining social etiquette and being formal especially in scenarios that are official in nature. In addition, their culture follows the premise of Confucian principles thus highlighting face-saving in order to ensure that the self esteem and morale of the individual they're speaking with would remain intact (Yang 2002). They emphasize the value of relationships. This is why it's necessary to invest on personal relationship when communicating with Koreans, even if the individual only means to propose a business deal. Without the presence of a personal connection, the cross cultural communication would not be effective and the degree of trust between both parties would be insufficient (Wasson 2004; Harris & Moran 1996). The behaviors of Koreans are based on their personal interpretation and they value saving face as opposed to adhering to regulations (Yang 2002). This is why it's important to remember that when communicating with Koreans, personal understanding between two parties holds more bearing as opposed to written contracts. Written contracts simply serve as the trigger that would initiate the connection, but it is not the binding principle that keeps both parties liable (Trompenaars 1994). Due to the prevalent indirect communication among Korean societies, another aspect of contexting that is critical is that understood rules are deemed more valuable than written mandates. Koreans refer to unwritten regulations as "naekyu", which are deemed as understood guidelines expected of individuals to be professed in certain situations. Not recognizing these understood rules would result to a misunderstanding and confusion (Wasson 2004; Romaine 2000). Lastly, another aspect of contexting is the non verbal cues during a communication. Facial expressions are considered determinants for assessing the negative responses of the other party and it send a clear message about how an individual feels. Since Koreans place value on saving face, they are apprehensive in expressing their thoughts directly especially if it would cause disagreement (Yang 2002). Gender Koreans place gender variance in accordance with Confucian principles. Although Korean women are capable of seeking employment among Western firms, the process of interaction with Korean men in their home country remains on the roots of their social process (Morris et al 1998). Status and Authority Status quo is highly emphasized among Korean societies. Such variances are reinforced with the conventional principles of Confucianism that perceive authority based on family roots, wealth, position in a firm, and education background (Lee 2002). In Korea, it is important to recognize the variance in rank and it is in their culture to show respect for individuals who are considered as symbols of authority. In that regard, individuals are expected to behave based on their social class (Lee 2002). Conclusion In a cross cultural communication, the process of interaction is not solely based on the words used to deliver a message (Kramsch 2001). It is important to note that cultural context varies and these serve as guidelines on how communication should be conducted. In order for an individual from a high context culture to penetrate a society with low context culture, the factors of gender, language, status and authority, and contexting must be considered (Romaine 2000). References Axtell, R.E. (1993). Do’s and Taboos Around the World: A Guide to International Behavior. New York: Wiley. Cook, V. (2002). Second Language Learning and Teaching, 3rd edn, Arnold, London. Harris, P.R. & Moran, R.T. (1996). Managing Cultural Differences. Houston: Gulf. Kent, D.B. (2002) 'KONGLISH. A Strange Linguistic Practice ofKoreans', http://www.littlekorea.com/konglish/#Author's%20Note Korea UNESCO (2002). Cultural Exchange Services http://kuces.unesco.or.kr/member/apply_now.asp Kramsch, C. (2001). Language and Culture. Oxford University Press, Oxford. Lee, J.K. (2002). Korean Higher Education. A Confucian Perspective. Jimoondang Publishing Company, Seoul. Mead, R. (1998). International Management: Cross-Cultural Dimensions. Cambridge, MA: Blackwell. Morris, M. 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