Fieldwork in a Cultural Space - Report Example

Fieldwork in a Cultural Space Fieldwork in a Cultural Space Introduction All living things have a physical hedge – their skin – separating them from their external environment. The visible hedge is surrounded by multiple invisible hedges that are more difficult to define but are equally as real. These other hedges start with an individual’s personal space and end with his territory (Sadri, 2011). This idea of physical territory and boundary is what is known as cultural space. Space is something that differs greatly from culture to culture. Depending on where one lives, the amount of distance or space that is ideal in social scenarios can vary greatly. The space and boundaries that comprise our being is an idea that is acquired very early on and exercised without a degree of conscious awareness. We do not really discuss what is the right or acceptable amount of space to allow someone, we just know. In this paper, the writer will discuss the concept of space and its interpretation in Japanese culture, with emphasis on Japanese tea ceremonies. All countries have “pockets” or a level of personal space that consider as their own. Therefore, this personal space is a treasured boundary and if encroached upon by other people can result in great anxiety or discomfort. Allowing people to enter into our personal territory or space shows the type of relationship we have with them (Samovar and Porter, 2013). If we allow people to stand close to us or touch us, it shows one of possible intimacy or familiarity; maintaining our distance suggests the opposite. Studies show that there are four different ranges or zones of distance in our social space: social, intimate, personal and public. Thesis Statement: Cultural space is part of a society’s identity; protecting it is part of the preservation a society’s values and ideals. Interpretive Approach to Intercultural Communication This approach assumes that human conduct is creative – it is not easily determined or predicted. It also assumes that human experience, including all forms of communication, is intuitive. Finally, this approach assumes that reality is built by humans (Sadri, 2011). The goals of this approach are to comprehend and explain human behavior – not predict. In this approach, researchers use qualitative tools derived from linguistics and anthropology, while data is collected using observations, field studies and participant observations. Researchers are expected to be personally involved in the research, frequently becoming good friends with members of the cultures they study. A rhetorical approach is also an example of interpretive research. In a rhetorical approach researchers analyze and examine public speeches or texts and try to interpret the meanings they bore in the contexts in which they occurred. Proponents of the interpretive approach to intercultural communication view culture as created and preserved through communication. The terms etic and emic are often used to separate the interpretive approach from social science (Sadri, 2011). While social science often pursues universal generalizations (etics), interpretive approach concentrates on understanding communication trends within specific behaviors or cultures that are emic to known cultural communities. Examples of the application of the interpretive approach include analysis of online conversations about the 9/11 attacks to establish its meaning as a “crime” or “war” for specific cultural communities. Other proponents of this approach interviewed people who burned the American flag following the 9/11 attacks to establish what they were trying to say by doing so. Researchers who practice the interpretive approach would take care to demonstrate the complexity of the feedback and constructed connotations both within and between cultures (Sadri, 2011). Other examples are studies that have probed the language and nonverbal communication trends of many different cultural groups. Asante’s concept of afro-centricity is another form of the interpretive approach. This method emphasizes that comprehending and describing communicative guidelines must be based on the values and beliefs of the people in the culture, insinuating that Western research perspectives do not apply to African-American communication. Asante’s model of shared African assumptions is commonly used in understanding modern African-American communication (Sadri, 2011). A common strength of the interpretive approach is that it offers a deeper understanding of communication patters in cultures because of the focus on probing communication in context. Its major limitation is that interpretive studies of intercultural communication are few. For instance, researchers have typically not been interested in what happens when two cultures come into contact with each other, although some comparative cultural studies exist. The interpretive approach is commonly carried out by people who are external to the research. Definition of Cultural Space Cultural space is the summation of the boundaries within which we think feel comfortable with ourselves. Cultural space can be anywhere, such as home, religious practice, social networks like schools, neighborhoods and the internet (Samovar and Porter, 2013). The Japanese tea ceremony is one of the oldest Japanese traditions in which people come together to drink tea. This ceremony allows the participants to surround themselves with familiar people and things that make them feel comfortable about their culture and practices. The ceremony therefore fits into the definition of cultural space because it creates a setting in which the participants feel at home with their values and ideals (Samovar and Porter, 2013). Detailed Description of my Fieldwork and what I Observed I visited a teahouse in Japan and witnessed, first-hand, what occurs during tea ceremonies. First, the host of the ceremony prepared elaborately by rehearsing hand movements and every step so that the event is perfect, yet modest in every detail. Guests stayed in the waiting lounge (machiai) until the host could receive them. The guests then walked across dewy ground (roji in Japanese), emblematically ridding themselves of the dirt of the world in readiness for the ceremony. After this, the guests washed their hands and mouths using water in a stone basin – tsukubai – as a final purifying measure. The host received the guests via a small door which is short, compelling the guests to bow during entry. The host greeted every guest using a silent bow. For informal gatherings – chakai – visitors were served sweets (wagashi) followed by the tea. Formal settings feature a full three-course meal – chaji – as the first service. Formal ceremonies are complete with intermission and sake prior to the serving of the tea, and it can last up to four hours. The steps started with cleaning and preparation of the utensils used to serve the tea. The host cleaned the tea whisk, tea scoop and tea bowl with elaborate and graceful motions. After this, the host prepared the tea by putting three tea scoops of matcha green tea powder per visitor to the tea bowl. The host then ladled hot water into the bowl and whisked it into a light paste. More water was added as necessary to produce a soup-like tea. The host presented the ready tea bowl to one of the visitors and they exchanged bows. The first guest admired the bowl, rotated it and then took a drink. The visitor wiped the rim of the bowl and then passed it round to the other visitors who repeat these movements. After all the visitors had taken a drink of the tea, the host rinsed the bowl clean. The host also rinsed and cleaned the scoop and the tea whisk once again. The visitors now had a chance to inspect the utensils the host used. They respectfully and carefully inspected the utensils, sometimes even using a cloth when discreetly handling them. The host then collected the utensils and exited, completing the ceremony with a bow. Discussion and Analysis of what I Observed I was informed by one of the guests that it can take years to master the practice of the tea ceremony. Some people even opt to take classes or join societies at specific tea colleges, universities or schools (Samovar and Porter, 2013). Students learned the common hosting steps such as how to correctly enter and leave the tea room, making tea correctly, correct placement and cleaning of the utensils and all equipment used, when to bow, and correct visitor conduct such as handling and drinking from the bowl. With more practical experience, students can receive certificates for progressively perfecting each of the temae – the different methods used in traditional Japanese tea ceremonies. Even after earning many certificates, students can spend the rest of their lives in pursuit of mastering chanoyu. Conclusion The interpretive approach is highly effective in the interpretation of cultural communication. In spite of this, it also has its disadvantages that it is still quite limited in scope and breadth. Most researchers prefer using other approaches to the interpretive one, even though it is a very useful tool when applied correctly. Regardless of this, it is expected that interpretive research will grow in popularity as time goes (Salvi, 2013). Some researchers have already highlighted its flexible and dynamic nature as one of the reasons it will be around for a long time. Students at all levels of education need to be taught how to apply this approach in understanding their cultures and other cultures around them. In the next decade or so, this approach will be one of the most popular in social research and the understanding of cultures. The increased use will be supported by more research into its relevance and applicability. References Sadri, H. (2011). Intercultural communication: A new approach to international relations and global challenges. New York: Continuum. Salvi, R. (2013). Space, time and the construction of identity discursive indexicality in cultural, institutional and professional fields. Bern: Peter Lang. Samovar, L., & Porter, R. (2013). Communication between cultures. 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