Cultural Differences and Non-Verbal Communication - Essay Example

Communication & Scholarship CMS1000 Topic 2: Cultural differences can have a significant impact on nonverbal communication. Do you agree/disagree? Eve contact > Proximity (Distance) to other person Gesture and posture > Arrangement of seats > Personal space Body language > Interpretation of touch > Where touching is allowed/not allowed Doing Business > Signs of affection/greetings PART B: Introduction, first body, bibliography Introduction: Communication is one of the essential elements of any society. It is one of the basic requisites of life and of interacting with each other as social creatures and beings. It can also be impacted by various elements or factors, including the means of communication, as well as the elements which impact on the meaning and the interpretation of the message. This paper will firstly discuss how cultural differences can have a significant impact on nonverbal communication. It will then evaluate how nonverbal communication can have different meanings for different cultures and will establish how various cultures can have different protocols in communication. It will also review how different cultures can have different rules on proxemics, and finally, it will evaluate how various cultures can have different interpretations of haptics. Nonverbal gestures can have different interpretations by differing cultures; and it is an essential part of communication. In essence, it is the opposite of verbal communication, in that there are no words used in communicating, mostly gestures, signals, and other types of body language. It is defined by Alder and Elmhorst (2005) as messages which are conveyed through means, other than linguistic ones. Communicating in this form can take on various forms and since there are no expressed words which explain the non-verbal message, there can be a variety of interpretations made of these messages (Al-Omari and Trilateral Learning, 2006). Moreover, depending on the context and on the culture of the individuals sending the message, the meaning and interpretation of the messages can be different (Tyler, Kossen, and Ryan, 2005). Culture influences non-verbal behaviour with various gestures, hand signals, body language meaning different things for different cultures. There are universally understood gestures which convey more or less the same meanings however, based on the cultural allowances within a country or within an ethnic greeting, there are many non-verbal communication methods which are interpreted in different ways based on the ethnicity and traditions of a cultural grouping (Tyler, Kossen, & Ryan, 2005). Based on the cultural context, some may be considered formal or informal, depending on their customs and traditions. What may seem familiar and informal to others may be viewed as a little too familiar to others. Some interpretations of nonverbal messages may also be based on religious considerations or prohibitions; for which reason, it is therefore important for all individuals to consider the cultural circumstances which they may be faced with before they opt for non-verbal means to communicate or send messages. Nonverbal communication can have different meanings for different cultures and these varying cultures can have various protocols in communication. For example, in first meeting individuals, Arabs can be very tactile, often wanting to shake hands upon meeting a person. A handshake may also last longer than a handshake from the West because an Arab gesture is a strong sign of friendship (Al-Omari and Trilateral Learning, 2006, p. 332). It is also normal for Arabs to linger on a handshake; however, this gesture may be uncomfortable for Europeans. These Arabs are also likely to keep a close space with the people they want to do business with; for the European however, this close proximity is something they do not feel comfortable with (Holt and Wigginton, 2002, p. 72). Eye contact is also important among Arabs who consider it a sign of honesty and integrity; this is actually also applicable in Europe. It is not staring, but a look which is direct and continuous (Al-Omari and Trilateral Learning, 2006, p. 332). These protocols in meeting someone and doing business with them is however different for the opposite sex where lingering on a handshake (between a male and a female) for these Arabs is not an acceptable part of their culture (Al-Omari and Trilateral Learning, 2006, p. 332). Moreover, personal space is wider and eye contact is broken occasionally as a sign of respect. Older Arabs would also avoid using their left hand in eating or in communicating with other people (Wurtz, 2005). It is therefore important to avoid using one’s left hand when communicating or dealing with Arabs, especially in handing food over to them. It is therefore important for people to know their audience and the people they are interacting with. Arabs also favour outgoing personalities and would not take well to other people sitting rigidly in their chairs. Finally, although pointing to a person may seem like an insulting gesture for Europeans and Americans, Arabs do not feel the same way. They do not mean any disrespect, nor do they mean to be insulting in manifesting such gestures (Al-Omari and Trilateral Learning, 2006, p. 332). Arabs are generally a very hospitable people, treating guests almost like royalty and pampering them to an extent which would make some Europeans or Americans feel slightly embarrassed. They are quick to offer guests refreshments upon allowing them entry into their homes or business establishments (Al-Omari and Trilateral Learning, 2006, p. 332). They consider it rude to delay such offer of drinks; for Europeans and Americans however, they do not consider it an obligation to offer refreshments to their guests, unless the initial invite already specified the presence of drinks during the meeting. Arabs are also known to offer their hospitality to complete strangers, and yet, this possibility is sometimes unheard of among Europeans and Americans. In carrying out business transactions, Arabs may carry out their conversations slowly with various courtesies integrated into their conversations (Taras, 2007, p. 71). It is polite to ask after the host’s and his family’s health, but rude to ask about his wife. Asking about a person’s wife is not out of place in other cultures, but in the Arab world, it is not so. Business may not actually be discussed during dinner, but it is usually initiated when coffee is served. Silences and interruptions may be present during these meetings, but the non-Arab businessman must not feel slighted by such occurrences (Al-Omari and Trilateral Learning, 2006, p. 332). While Westerners may choose to discuss business straight to the point, Arabs may go about it the circuitous route. Time may be important to them, but timing is actually even better (Al-Omari and Trilateral Learning, 2006, p. 332). Non-verbal communication also hinges to a significant extent on titles and the meanings of titles; and they tend to put much stock on power, age, position, and background. Among Westerners, these aspects are not given as much focus (Samovar, et.al., 2009, p. 303). They view one’s clothing and personal appearance as a sign of respect or as a mark of their regard to the meeting and the personal they are meeting. Therefore, it is important for Westerners meeting or transacting with Arabs to wear clean and well-pressed and sober-coloured suits with a shirt and a tie (Samovar, et.al., 2009, p. 303). Shorts, jeans, a T-shirt are offensive to these Arabs; casual clothes in the workplace convey disrespect to the Arabs and must therefore not be considered by Westerners while communicating with their Arab counterparts. Muslims also do not eat pork, nor do they drink alcohol; and it is actually considered a crime to import such items to Saudi Arabia (Kania, 2010, p. 23). It is therefore not appropriate to offer Muslims pork or alcohol because making such offers may be viewed as insults or a sign of disrespect towards the Arabs. Other foods which must not be offered to them include fermented liquids like pure vanilla, cider vinegar, blood products (black pudding), or other animals which have died a natural death or those which have been sacrificed in a ritual (Al-Omari and Trilateral Learning, 2006, p. 333). These may not out rightly be considered as insults to other individuals, but for the Arabs, these are substantive non-verbal and disrespectful gestures. Conclusion Based on the above discussion, it can be noted that cultural differences can have a significant impact on nonverbal communication because different cultures can have different forms and meanings for non-verbal communication. Nonverbal gestures can have different interpretations by differing cultures, and therefore may result to different interpretations for eye contact, gestures, and postures. Various cultures have also different protocols in communication of nonverbal cues; they may have different ways of doing business and in exhibiting body language. Different cultures can also have different rules on the use of proxemics. The proximity of a person in terms of personal space may be different for each culture. Finally, in terms of interpretations of touch, there may also be varying interpretations for these. In effect, greetings and a touch may be offensive for some and acceptable for others. The important point is that the proper caution is applied by the people involved to avoid sending out the wrong message to other people. Bibliography Alder, R. & Elmhorst, J 2005, Communicating at work: principles and practice for business and the professions, 8th edn, McGraw-Hill, New York. Al-Omari, J. & Trilateral Training- In Shoult, A 2006, Doing business with Saudi Arabia. GMB Publishing, London. Holt, D. & Wigginton 2002, International management, Harcourt College Publishers, London Jain, C. & Choudhary, M. 2011, ‘Actions speak louder than words: Non-verbal mis/communication, Journal of Media and Communication Studies, vol. 3, no. 1, pp. 22-26. Kania, S. 2010, ‘The Role of Cultural Differences in Forming a Business Strategy’, Journal of Intercultural Management, vol. 2, no. 2, pp. 16–25. Tyler, S., Kossen, C., & Ryan, C. 2002, Communication: a foundation course, 2nd edn, French’s Forest. Xie, A., Rau, P., Yuchien Tseng, Hui Su, & Chen Zhao 2008, ‘Cross-cultural influence on communication effectiveness and user interface design’, International Journal of Intercultural Relations Würtz, E. 2005, ‘A cross-cultural analysis of websites from high-context cultures and low- context cultures’, Journal of Computer-Mediated Communication, vol. 11, no. 1, Samovar, L., Porter, R., & McDaniel, E. 2009, Communication between Cultures, Cengage Learning, London. Schiebenes, A. & Becht, S. 2004, Presentation Arab and the near east, University of Applied Sciences, viewed 07 October 2011 from http://www.home.hs-karlsruhe.de/~roin0001/nav-imc/student-projects/Report-Arab-Countries_2004.pdf Taras, V. & Rowney, J. 2007, ‘Effects of cultural diversity on in-class communication and student project team dynamics: Creating synergy in the diverse classroom’, International Studies in Educational Administration, vol. 35, pp. 66-81 PART C. Evaluation of Sources Authors Evaluation Criteria 1 Evaluation Criteria 2 Evaluation Criteria 3 Alder, R. & Elmhorst, J. Authority of the authors: Both authors are professors and experts in interpersonal communication; Alder is a professor at the Santa Barbara City College Communication Department; Elmhorst is a professor in intercultural communication at the Albuquerque TVI Community College Reliability: The book is a credible and reliable text; it is refereed and is published by a reputable publishing company McGraw-Hill. Validity: The book utilizes credible and logical principles and facts accepted by scholarly standards; appropriate references are indicated in the text. Al-Omari, J. & Trilateral Training Solutions. Authority of Authors: Jehad Al-Omari is a credible practitioner in a related field of practice. He is a professor with Taif University in Saudi Arabia. Reliability: The book is a refereed, scholarly academic book which is supported by the US Library of Congress published by GMB Publishing. Validity: The book is assisted by sound ideas and discussion points which are supported by academic and scholarly; adequate references are seen within the book. Jain, C. & Choudhary, M Authority of Authors: Both authors are credible practitioners in related fields of practice. Both of them are professors with the Maharaja Sayajirao University of Baroda Reliability: The Journal of Media and Communication Studies is refereed, and copyright of the Journal is supported by Academic Journals. Validity: The information was gathered via adequate and appropriate methods of research utilizing academic standards of research. Adequate documentation and analysis of methods and results have been seen in this study Tyler, S., Kossen, C., & Ryan, C Timeliness: This book was recently published and therefore the information it holds are up to date and reliable. Reliability: The book a refereed, scholarly academic book which comes highly recommended by the University of Southern Queensland and is published by Pearson Education Australia. Validity: The book utilizes sound logic and facts which are based on academic standards; adequate references are seen all throughout the text. Xie, A., Rau, P., Yuchien Tseng, Hui Su, & Chen Zhao Authority of Authors: All authors are credible practitioners in related fields of practice. They are professors at the Department of Industrial Engineering, Tsinghua University, Beijing Reliability: The International Journal of Intercultural Relations is refereed, and copyright of the Journal is supported by Academic Journals Validity: The information presented in this research are reliable and based on academic and scholarly results. These results have gone through adequate and reliable methods of research supported by clear and comprehensive results. Read More