Intercultural Communication Between Greece and the Middle East - Research Paper Example

Intercultural Communication Between Greece and the Middle East Abstract This paper will describe and explore the Greek culture in terms of its cultural characteristics. It will assess and compare the cultural communication of the Greek culture in detail, and then compare it to that of the Middle Eastern culture to examine where potential problems may lie and where similarities exist in communication between the two cultures. Ultimately, while some may consider both cultures to be extremely different, several similarities lie in the more basic aspects of the cultures. Only a comparison can uncover such similarities or differences. Background The culture I will explore is that of the Greeks. I chose Greece because its culture is rich and interesting, and because I have first hand social experience of the Greek personality and a deep interest in the fascinating culture. Greece is a beautiful country, with a population of approximately 11 million people. Its most famous reputation is due to its many islands, recorded to be approximately 6,000, only 227 of which are inhabited (CIA, 2010). The main language of Greece is of course Greek, although there are different accents and dialects throughout the country, and the biggest minority language is Macedon. Its language is rich with sayings, imagery, and proverbs, which will be explored in the main body. Most Greeks learn English as part of their school curriculum, and almost every younger generation Greek will speak some amount of English. The history of Greece is rich and turbulent – it is one of the oldest civilizations in the world, and this shows in its large library of literature and philosophy. Greek civilization dates back to the Mycenaean and the Minoan tribes, but the general Greek populace did not combine properly until 800 BC (Boardman et al, 2002). The history of Greece is marked by violent wars, romantic mythology and time-old stories of honour, which is directly connected to my Middle Eastern cultural background in the form of Constantinople and the Byzantine Empire. Greece suffered wars with Persia and the Roman Empire, and its warriors and citizens displayed an unyielding strength and pride in their heritage. This patriotism is still very much alive today, and Greeks will speak of their country with pride and protect their heritage profusely, as do the people from my culture. Greece today is comprised of its history; its people are sentimental and patriotic, and this has caused Greece to struggle under the pressures of modernization. However, this makes its people interesting and its culture full of paradoxical elements, as well as making its people very interesting to converse with. Overall, Greece possesses many stereotypical characteristics, most of which are known throughout the world. The culture is known in terms of its music, literature, politics and general characteristics of its people. A deeper analysis of its cultural characteristics will provide a deeper understanding of the culture in terms of it communicational aspects. Cultural Characteristics of Greece: Communication Greece’s power distance is rather interesting to explore; while the normal level of power and wealth inequality is rather high, the people acknowledge it as unfair. For example in Athens, the difference between rich and poor neighbourhoods is rather stark, and the divide between rich and poor is evident in the high degree of participation in the Communist political party in Greece. Many areas of Athens are known as ‘upper-class’, such as the North Western areas on the edge of Athens where many politicians and rich people live. The difference between housing there and in the lower-class areas in the centre is vast. Graffiti on walls makes reference to class inequality and criticises the ‘bottomless pockets’ of the government – graffiti on opulent houses calls its owners fascists and thieves. Everyday Greek talk is littered with references to class inequality and Government and people of all ages are astutely aware of current political happenings. General strikes occur often, as public workers complain that they are not paid enough, and students criticise the lacking university system. Demonstrations occur frequently, and protestors participate in creating elaborate chants and songs to explain their gripes. The power distance characteristics of Greece convey a constant struggle between the government and its lower class people, as a result of the rather large divide between the two. An example of this is through forest fires, which are started almost every summer by people as a way of bypassing expensive taxation laws, and to express the territory and value of their land as belonging to them personally rather than the Government (Briassoullis, 1992 p. 12). Indeed, the people have created a way of life which bypasses Governmental regulations, and they very much live life under social rules rather than laws. As has already been stated, the area of politics in the Greek world displays great unrest, and goes as far as to explain the willingness of its people today to fight against government oppression (Seremetakis, 1994). The civil war of Greece, its dictatorship, and the later restoration of democracy have not been forgotten, and Greece’s citizens are keen to express their desire for political freedom (Detienne and Vernant, 1991). Indeed, Greece has much low certainty avoidance; society is regulated very little in reality and rules are often broken. For example, the recent smoking ban implemented by the Greek Government has still not been fully adhered to by citizens, and cafeteria owners bribe the police so that they may ignore the law. People still smoke in almost every public area. Everyday life is very different to how theories and books suggest that Greek life should be in terms of regulation. Corruption extends to almost every area of Greek life, to the point of blatancy. For example, it is not unusual for a doctor in a public hospital to request a ‘fakelaki,’ an envelope of money to ensure quicker, more special treatment. Yet the Greeks find it suitable to function in this way, as they are high risk takers, and prefer to take chances in order to get things done quicker – a person taking his driving licence is sure to pass his test if he slips a few hundred euros into the hands of his examiner. However, this corrupt manner also serves to broaden the gap between the rich and poor; in a country where money brings privileges, the very actions of the people allow the richer access to more beneficial treatment. Greeks will progress in life with little planning and will take chances, seeing this as their spice of life. The only form of security that Greeks value is land, and a restaurant owner will spend thousands to renovate his shop in the hope that he will get more customers. As a result, business changeover is quick – especially since the recent crisis. Greece is extremely particularistic in this sense, and despite its resulting corruption, its citizens all participate in this way of life with acceptance (Skolarikou, 2003). Little planning occurs before an action is undertaken, as Greeks prefer to solve problems as they arrive rather than pre-plan solutions to potential problems. If problems prove too large to solve, plans will be left in the middle – this is evident in the many half-built houses all over Greece. Because of this, a person’s immediate personality is seen as more important than what he may offer for the future. A Greek will prefer to invest in the near future rather than consider or wait for a long-term gain. Greece is a highly collectivist country; it places strong importance on close familial ties and friendship (Koutsantoni, 2005). Marriage and family are seen as the “social foundations of Greek life.” (Burckhardt, 2002 p. 3) Indeed, the family is extremely important in Greek life, as is socialising with friends; massive eloquent get-togethers are commonplace. A family house will be built by parents so that each child can live with his/her family on their own floor and take care of the parents when they get older. Parents see it as their duty to completely financially support their children until they get a job – they will pay for education, clothing, living expenses, and so on. Distant relatives are brought close just from the fact that they are some form of relation, and will go out of their way to help a family member. As a result, most communication in Greece is personal – you could meet a stranger on the bus and tell them your whole life story as if they were an old friend in the space of ten minutes. Friendship does not necessarily mean politeness in Greece as other cultures define the term; a group of friends will argue for hours about politics and life, even to the point of shouting and swearing. This does nothing to strain the relationship and is even seen as a healthy part of life, symbolising a good friendship. The freedom to express oneself freely and openly is important in Greece. Cursing one’s friend is seen as affectionate, while the same curse to a stranger is offensive – it is the friendship context that brings the affection, rather than the word in itself. Friends who greet each other will openly display affection; they will embrace and often kiss one another on the cheeks. Along with tradition, Greece is very much a masculine country; its people are often mistaken as angry by foreigners when they talk – the Greek way of communication is very loud and expressive. Arm gestures are elaborate as well as facial expressions and sounds rather than words. Shouting is not uncommon between family members and friends taking part in a healthy debate. Strangers will talk amongst each other as though they have been friends for years. Sexual inequality, although it has eased during the past decade (Winnifrith and Murray, 1983), is still very much present. Women are still very much expected to stay at home, mother their children and cook the dinner whilst the men are the breadwinners. Sons are especially close to their mothers, the latter seeing it as their life’s duty to tend to his every need until he finds a wife to take over such tasks. It is not uncommon for a mother to ‘interview’ a prospective daughter-in-law to discover her intentions and to learn how able she is around the house. Girls who cannot cook are seen as bad wives, and a clean home is essential to gaining at least the father and mother-in-law’s respect. Men are expected to defend their honour in relation to their family, wives and property (Burckhardt, 1999). Another aspect of Greece’s masculinity is its placing of importance on achievements in life. Men must make their own businesses, and earn enough money to support their children and wife. A large, luscious house, even though often obtained by a large bank loan, is seen as a mark of success. It is not unusual for a new acquaintance to ask you what you do for a living, so that he may immediately place you on the social ladder in terms of your achievement. However, success is not necessarily based on general Western European occupation stereotypes. The importance is placed on the physical aspect of work for a man, and so a hardworking farmer is often assigned more respect than a lawyer. Greece is ripe with customs, beliefs and superstitions – although this has eased as new generations emerge, certain sayings and practices have remained. Even natural objects such as flowers and herbs have myths behind them – for example, it is considered unlucky to plant mint in one’s garden for fear that it may cause the death of the house owner. Greece is extremely high context – verbal messages and how they are expressed and received in Greece is an important aspect here in defining its communicational characteristics and tendencies (Ferraro, 2005). Non-verbal communication is just as – if not more – important as verbal communication and the context in which verbal communication is expressed is critical. The same word can mean many different things, depending on the hand gestures, tone of voice, and facial expressions it is coupled with. For example, the simple expression ‘what are you saying’ (ti les), can mean many different things. When said with eyes wide and with a high pitched voice, it can express disbelief of what somebody has said, even though the listener believes what the speaker has said - to mean ‘I cannot believe it!’ Yet, when said with the head cocked to the left and the speaker looking sideways with his hands held up, it expresses that what has just been said is true but negative, as in ‘oh no, I am in trouble.’ Metaphors and sayings are also used widely, and are even relative to a certain area or dialect. Sayings often refer to historical or political aspects of Greece, such as the saying ‘Turkey has happened here’ (exei ginei Turkos). This, when considered in light of Greece’s turbulent history with Turkey, means that ‘this is a mess/embarrassment/chaotic.’ This is also the case with sayings such as ‘something’s happening in the Gypsy quarter’ (kati trexei sta giftika), which means ‘no big deal’; an expression of the “marginal societal status” of Greece’s Gypsy communities (Carr and Anastasi, 2007, p. 74). Facial expressions can be seen everywhere in Greece – the most important being a broad, open smile. A simple act such as buying a drink from a shop owner will include happy banter, laughter and smiles on both parts. Indeed, openness and smiles are both very important aspects in Greece, so much so that a person who does not smile will be asked if he has a problem. The main religion of Greece is the Greek Orthodox Church, and while almost all of the older generations participate in religious activities every day (Sailors, 2007), the religion is less stringently followed in respect of younger generations, who have no doubt become influenced by more modern ways and activities of life (Koliopoulos and Thanos, 2009). However, references to God in everyday language are heard constantly, and many begin or end their sentences with ‘thanks to God’ (doxa ton theo); one of the most insulting curse words refers to the Virgin Mary, and is considered a great dishonour. Belief in God is still present throughout all ages, and many happenings are said to be His will or His decision – this could explain why Greeks take chances, for they see it as placing themselves in God’s hands. A main display of Greece’s high context culture is the people’s concept of time. Even if a specific time for meeting has been set, Greeks will often turn up at least half an hour late. Planned meetings will generally be planned at an approximate time, for example they will say to meet around 2-ish, rather than at 2 o’clock, and this could mean anything from 2.30 until 5 o’clock. This is common amongst all Greeks, including professionals – life is extremely easygoing, and the most a Greek will rush is to arrive at a coffee shop to sit and drink coffee for 3-4 hours. This is also the case with workers who will often take a 2 hour lunch hour, or begin their 9am day at 10am. Because everybody follows this rationale, it is accepted and not considered to be a problem. The only time that a Greek will be seen to keep track of time is when he must wait in a queue. Greeks see waiting in line as a waste of time, and would rather be spending this time drinking coffee with their friends or family. As a result, arguments can be heard in almost every queue, where someone will inevitably have tried to jump the queue, moaning that he is in a hurry. Comparison to Middle East There are many similarities between the communicational cultures of Greece and the Middle East, and perhaps this is due to their similar ancient historical background. Both cultures place extreme importance on their language spoken, seeing it as part of their identity and culture; based on tradition and heritage (Mackridge, 2009 pp.177-190). However, this is potentially an advantage, as communication between Greek and Middle Eastern cultures may not prove too troublesome. In the Middle East, the sense of hatred towards imposed laws is also strong, and the desire for equality is inherent, as is political freedom. Both cultures have a strong sense of loyalty to family and friends, and hospitality to strangers is important. These common grounds between the two cultures provides a strong basis for successful communication between them. The Greek way of communication is very loud and expressive, as is the Middle Eastern, so it is unlikely that one or the other will be offended by harsh sounding words or informal greetings. Laughter is not likely to be seen as a form of criticism or ridicule of the other, and the two cultures would be able to form a very open and cheerful yet relaxed conversational manner. When compared to my Middle Eastern Culture, Greece is different in that people of all ages follow Islam, and it is often considered to be a much more restrictive and life-encompassing religion that the Orthodox Church of Greece. The concept of God is also slightly different, as well as the content of prayers, although both religions aspire to one Higher Being that is the all-encompassing God. Both cultures appear to make reference to God in conversation, which would provide them with yet another common ground for successful communication. However, the more serious following of God in the Middle Eastern culture is taken slightly more seriously, and a Greek who may curse God could cause great offence to a Middle Eastern person. It is suggestible that the Greeks are not so sensitive to other culture’s habits, and problems may occur where a Greek may light-heartedly make fun of a Middle Eastern tradition. There are few difficulties that would occur in communication between the Greek and Middle Eastern cultures – both are loud and expressive, and rich in laughter and fun (Halliwel, 1991). Both cultures are expressive, and masculine (although inequality between sexes in the Middle East is slightly more accentuated than in Greece). Hand gestures and facial expressions as form of nonverbal cues are used greatly in both cultures and thus could enable both to grasp the context of a conversation without much confusion. It is also suggestible that no form of intimidation could occur in the event of a heated conversation; both cultures engage in such methods of conversation as a normal concept, and thus neither would be offended should one speak loudly towards the other. The traditions of Greece are in conflict with its modernization, much like the Middle East, and Greece’s incorporation into the 21st century have led to much of its traditions becoming lost in the past (Jaeger and Highet, 1945 pp. 21-28). The conflict between modernity and tradition in the Middle East however is due to its religion, and the way that its people see Islam as a way of life and cultural heritage rather than just a religion. However, just as the Middle East, the old Greece is still very much alive in smaller communities and villages and on small islands – in fact the difference between the ways of life is stark in contrast. This also affects communication depending on the area of Greece – those who live in the countryside or on remote islands respond better to more personal language, as they have constantly sought to resist the modernisation and impersonality brought by Greece’s modernisation (Danforth, 2010). In light of this, problems could occur in the context of communication between, for example, a more modern Athenian, and a Middle Eastern country man. However, the same problems would also occur between the country man and a city person in the Middle East, so this cannot be classed as a difference between the two cultures per se. What is certain is that any communication problems experienced between the two cultures could be resolved openly, as both seem to adopt an open manner and express how they are feeling without embarrassment. A problem could occur in that the two cultures are masculine, and this could cause conflicts of power and clashes of personality. A way to overcome this would be to allow each to feel that they have been able to express themselves without hindrance, which in turn requires that the listener allow the speaker his turn. Although this would be difficult during a heated debate, it would not appear to cause major communicational problems: both Middle Eastern and Greek people will cool down as quickly as they heat up, with no hard feelings. The importance of family and friends is evident in both cultures, and this will also serve to provide an advantage for intercultural communication between the Middle East and Greece. Personal conversation and questions and reference to family will not be considered unusual between new acquaintances. Both cultures would also appreciate and respect the familial ties of others, and any potential problems here would be eased immediately by this common ground. It thus seems that both cultures are extremely similar, and thus that communicational problems would be few. The main problem appears to be in the seriousness with which religion is taken in the Middle East as opposed to the more light-hearted manner of Greece. However, as has already been explored, such problems would not prove disastrous. The other problem concerning masculinity-clashes could be a problem, but the other similar characteristics between the two cultures would serve to ease this problem, and it appears that both would be able to focus on their similarities and use them to their advantage to solve any communicational problems. Bibliography Boardman, J. et al. (2002). The Oxford history of Greece & the Hellenistic world. NY: Oxford University Press. Briassoulis, H. (1992). The planning uses of fire: Reflections on the Greek experience. Journal of Environmental Planning and Management, 15(2), 221-232. Burckhardt, J. (1999). The Greeks and Greek civilization. London: St Martin’s Press. Burckhardt, J. (2002). History of Greek culture. NY: Dover Publications. Carr, J and Anastasi, P. (2007). Your eyes fourteen! Athens: Psyllidis Graphic Arts. CIA world factbook. (2010): https://www.cia.gov/library/publications/the-world-factbook/geos/gr.html Danforth, L.M. (2010). The ideological context of the search for continuities in Greek culture. Journal of Modern Greek Studies, (2)1, 85-125. Detienne, M., Vernant, J.P. (1991). Cunning intelligence in Greek culture and society. Chicago, IL: University of Chicago Press. Ferraro, G. (2005). The cultural dimension of international business. NY: Practice Hall. Halliwel, S. (1991). The uses of laughter in Greek culture. University of Birmingham: Classical Quarterly, 3(62), 78-112. Jaeger, W.W., Highet, G. (1945). Paideia: The ideals of Greek culture. New York: Oxford University Press. Koliopoulos, J. S., Thanos, M.V. (2009). Modern Greece: A history since 1821. Sussex: Wiley and Sons. Koutsantoni, D. (2005). Greek cultural characteristics and academic writing. Journal of Modern Greek Studies, (23)1, 97-138. Mackridge, P. (2009). A language in the image of the nation: Modern Greek and some parallel cases, in Beaton, R. And Ricks, D. (eds.) The making of modern Greece: nationalism, romanticism and the uses of the past (1797-1896). Surrey: Ashgate Publishing. Sailors, C. L. (2007). The function of mythology and religion in Greek society. East Tennessee State University. Seremetakis, C.N. (1994). The senses still: Perception and memory as material culture in modernity. London: University of Chicago Press. Skolarikou, M. (2003). Political culture and individual behaviour in contemporary Greece. American University of Athens. http://ssrn.com/abstract=1354573 Winnifrith, T., Murray, P. (1983). Greece old and new. London: Macmillan. Read More