Communication of the Saudi Arabian Culture - Case Study Example

Communication of the Saudi Arabian Culture Saudi Arabia is known to be one of the foremost sites for pilgrimage on this globe. It outstrips Jerusalem, the Vatican, Angkor Wat and all other religious venues (Lacey, 2009, p.12). More than millions of Muslims congregate to Medina and Mecca every year. Saudi Arabia does not allow its women to move around without a veil, and does the country itself has been hidden behind a veil of its own for a very long time. Robert Lacey (2009), an author based in Jeddah, penned down The Kingdom and Inside the Kingdom, in which he mentioned that American engineers were allowed to enter Saudi Arabia only when they witnessed during the Depression period, a drastic fall in their revenues which they received from the pilgrims (Lacey, 2009, p.75). The principles and values intrinsic in these morals as well as devotion to Islam lie down at the core of the enlightening among the diversified group of citizens and non citizens, tribal or non-tribal, living in the Kingdom of Saudi Arabia. The societal values which are a part of the everyday behavior of Saudis include kindness, unselfishness, and generosity; respect for elders in the hierarchical structure of the family; liberation and independence on others and command over the emotions and feelings of each others; and a readiness to maintain lives of other members of the family assuming accountability for their mistakes also (Abbasi & Hollman, 1993, p.56). Saudis worry that respite of the world picturing them as coming from another planet, although most are outstandingly polite and convivial once you truly break free from the principles. Limitations on intermingling between not related people of the opposite sex stay rigorous. Currently, Kingdom of Saudi Arabia is managing to move on against its harsh rules, initially by starting a coeducation university, allowing women to sell private clothing to other women, even harmonizing down the decapitations. King Abdullah has taken drastic measures for the positive environment of the nation. However, to the rest of the globalizing world, these changes are hardly noticeable. High Context and Low Context Communication Saudi Arabia is measured or seen as an extremely high context culture. In high-context cultures, significance is entrenched more in the perspective rather than the policy. Hall (1982) discussed that "most of the information is either in the physical context or internalized in the person, while very little is in the coded, explicit, transmitted part of the message" (p.18). Thus it is important for the listener must appreciate the appropriate signals so as to seize the complete sense of the message being conveyed. The context in the conversations of Saudis significantly comes from the individual’s body gesture and eye contacts rather than verbal diorama. In this manner, suppositions are absolute about the message not spoken or written. Meticulous importance is positioned on the voice of the speaker, silent gestures, face expressions and body gestures. During a discussion, a very sturdy contact with the eyes is maintained and an earlier detachment is predictable in executive and communal settings. In this manner, not only is the context built but trust between the people communicating is empowered evidently (Neuliep, 2009, p.57). People who are brought up in high-context cultures tend to have higher expectations from other people as compared to those in the low-context cultures (Neuliep, 2009, p.59). When discussing a personal condition or reason of his botheration, he will always expect the other person to guess what is bothering him because he does not want to be explicit in his conversation. For instance this kind of conversation can be related to a phrase beating about the bush. He will keep moving the conversation round and round but will tend not to discuss the main issue (Lacey, 2009, p.113). In other words, the listener has to do the hard work in high-context conversations as he will have to understand the context of the communication. Comparatively low context cultures tend to place the burden on the speaker who has to be as accurate and thorough in order for the listener to understand the meaning or context of the conversation (Ting-Toomey, 1985, p.91). Saudi Arabian families, relatives, colleagues and clientele have very interpersonal relations and communication networks. Due to this, high-context cultures allow their participants to learn about each other easily. They do not necessitate widespread information reflecting their past. In high context cultures, people do not rely on language alone for communication. Value Orientation of Saudi Arabian Culture The Saudi population is homogenous in nature and this is because it follows cultural values and principles. The homogeneity evident in the widely used Arabic language and following the Sunni Wahhabi Islam, which has been cultivated within the political ethnicity endorsed by the Saudi monarchial society (Lacey, 2009, p.10). Larger than the traditional commonality of the kingdom comes from the dissemination of morals and values introduced by the Arab families their tribal culture, especially the morals and attitudes which come from within the family and connections of citizens with the remaining of the civilization. In a society where conflict and argument are to be circumvented, the idea of countenance is a basic subject of everyday life. Self-respect and admiration are major players in the Saudi Arabian tradition, and using negotiation, endurance and self-discipline is a resource through which to preserve this societal persona. Arabian culture makes use of the idea of countenance to resolve divergence and keep away from awkwardness or upsetting others. In an authorized framework, putting off conflicts and loss of lives is very essential. For example, a Saudi student will not respond positively to a pressure that makes them feel uncomfortable or makes them lose their moral values. Islam In order to comprehend the society of Saudi Arabia we must first try to comprehend the large power that the Islamic religion has on everyday life of a Muslim (Abbasi & Hollman, 1993, p.56). Therefore, their society is prone to details and stress is placed on morals and values and probable societal factors such as kindness, reverence and unity, primarily for associate Muslims. These are customs and communal duties that also sprint through the corporate arena and educational society. Greater admiration is predictable and influenced by the elder members of the society down to the younger members as age is a significant factor in the determination of the Saudi Arabian culture (Lacey, 2009, p 24). A summary of salient values instilled in the Saudi Culture: Islam is a primary framework to be followed in the lives of the Saudi citizens; The principal characters for this country are large power distance and removal of doubt; The culture is extremely prone to laws and regulations concerning orientation of role of citizens; (Abbasi & Hollman, 1993, p.59) Societal inequalities with respect to power and money have been permitted to cultivate within the structure of the society; The culture does not enthusiastically recognize alterations and is very prone to risk; Saudi society is a communal culture and is patented with very close long-term commitment to the groups and members of the society. (Abbasi & Hollman, 1993, p.58) Collectivist Nature of the Saudi Arabian Culture Creativity along with Individualism is widely seen in the culture of Saudi Arabia and according to Hofstede’s (2001) model of individualism which measured 53 countries, Kingdom of Saudi Arabia ranks 26 thus placing it to be a collectivist society. Collectivism means to have a ‘we’ realization being in the right place to a unified collection of the commencement at start and assimilating the opinions of the groups as one. Private judgment and individualism is not valued in this setting (Hofstede, 2001, p.22). Family is the first symptom of the Saudi collectivism. One of the most primary and essential unit of this collectivist society is the extended family concept. Virtually all Saudis consider themselves to be a part of an extended family. Every member of the family distributes a group lineage, a communal admiration for the older age groups and communal responsibility and accountability for the wellbeing of other members of the family. When Islam came into existence the ancestral Saudi extended family was conceptualized on the male member of the family being the head, the ancestral hierarchy of the male head of the family, living with the husband’s family after marriage, marriages among particular groups and sometimes the head of the family tended to have multiple wives (Adler, 1991, p.45). “The extended family is the norm although with new prosperity more nuclear families are living alone. Despite this fact, other members are either close by or in the same compound which replicated the Bedouin camp in the modern times” (Ting-Toomeying, 1985, p. 75) In the Kingdom of Saudi Arabia, the concept of family actually conceptualizes their thinking patterns, their conceptualization of marriage and work. If one individual is getting too involved in the family matters, then it is welcomed as support rather than being considered as intervention. The faithfulness to the relations takes priority over other matters such as work and friendly relations, and it always protected by the societal groups. In the workplace, relatives are given higher preference and given more consideration for employment and promotions. The eldest male counterparts of the family are considered as the chief member and decision maker of the family (Hall, Context and meaning, 1982, p.141-143). Children are raised by all the adult members of the family and support is provided by friends as well. This would result in the common value orientation of the children and the biggest punishment for any member of the family, if needed, is separation from the family (Ting-Toomeying, 1985, p.75). Power Distance in Saudi Arabian Culture Religion is an important component of the Saudi Arabian culture and determines the power distance levels throughout the Kingdom. Prevailing in the Arab countries, following Islam is the dominant element. Although in other Arab countries, miscellaneous religions are followed, except in Kingdom of Saudi Arabia (Ting-Toomeying, 1985, p.81). Even though Saudi Arabia has a power distance level similar to others, but the religion plays a differentiating role. For centuries, religion as versed in Koran is followed strictly; the religion restricts the power distance and allows people to adhere to the superior leader without questioning his/her command.  The entire account of the Saudi Kingdom to date is associated to Islam and upholding the kingdom (Adler, 1991, p.42).  Besides the spiritual backdrop that prejudiced the elevated power distance altitude emotional and sociological formations reason into the Kingdom of Saudi Arabia. At a particular age, the youngsters are made to mingle and prepared to follow the norms of the society. People are sociologically and expressively instilled to appreciate their position and function in culture, for example following their elders and sustaining the government. In summary, countries that have a high power distance level, it is identified that: discrimination is good (Adler, 1991, p.18) all individuals are specifically assigned a rank and position citizens should follow their ruler one with power and modesty are the most privileged (Adler, 1991, p.21). Additionally, pertaining to the kingdom of Saudi Arabia, the social order accepts these norms as descended down from their inheritance. Saudi Arabia has much disparities and the most immediate one is the uneven distribution of wealth. “Although the estimated GDP for 2008 was $576.5 billion and Saudi Arabia was ranked 23rd on Purchasing Power Parity roughly 5000 people are considered rich and the rest of the population does not benefit from the growth of the economy” (Lacey, 2009, p. 56). The inequality in the distribution of wealth has some salient effects which include: a class system that also restrains moving upward asphyxiate novelty and liberalism lower employment opportunities (Feldman, 1991, p.69). The power distance impacts the rules and regulations due to the limitless authority and influence that the government possesses (Neuliep, 2009, p.77). The policies and procedures are so severely imposed that robbers and thieves can actually have their hands cut off publicly. Not only does the power distance effect the connections between the government and the masses but places undue pressure on the corporate relationships as well. When given a job, the individual is treated as personal belonging particularly females (Hall, Beyond culture, 1976, p.136). The country and its people have followed this form of government for many years and as long as the Islamic followings are the reasons for shaping the traditions and norms, it will remain to be the same for a very long time. Though there are advancements in the country as such but the power distance is an element that will have long term effects on the country (Hall, Context and meaning, 1982). Non verbal code in Saudi Arabia Mentioned earlier as well, Saudi Arabia is seen to be a culture in high context. As is in any such culture, nonverbal communication tends to play an important and essential role on the communication front (Dodd, 1992, p.68). Importance is given mostly to nonverbal codes such as paralanguage, haptics, and dress. High Context This culture practically corresponds to the socialist uniqueness of the nation (Neuliep, 2009, p.58). The usage of high context communication in the Kingdom predicts that presently in this environment body language is heavily depended upon mostly to communicate in order other than verbally spoken words. It is opinionated that only verbal language is expressive, but however ultimately oblique is communication with eye contact, voice tone, facial gestures and various other nonverbal signs. Where non verbal communication prevails, even silence is usually considered to be communicating some ideas and feelings (Dodd, 1992, p. 69). Paralanguage Paralanguage is the speed, frequency, vocal tendency, intonation, stress, or degree of an individual’s voice (Neuliep, 2009, p.287). Paralanguage is not just restricted to speaking through silence, the tone and pitch of Saudi Arabian people is also of great attention. Also, significant to note down is the Saudi Arabian’s assessment of silence utilized for reflection (Abbasi & Hollman, 1993, p.56). Haptics Haptics is mostly considered to be the sense of touch. In Saudi Arabia, the left hand, cause of it being used for purifying, is not used for shaking hands. The right hand is primarily the only hand used for greeting and shaking hands, eating and drinking and handing things to people (Feldman, 1991, p.75). Dress The dress worn by Saudi Arabians is very traditional as compared to any other country found in the West. “Men typically wear the ghutua (head garment) and thobe (usually a white shirt reaching down to the ankles)” (Hall, Context and meaning, 1982, p. 68). Women’s dressing is mainly moderate, which encompasses an abaaya (veil) if they are in public places. Also, if they are in public places or gatherings, the body of the female is clothed from head to toe. This is not compulsory as a way of humiliating women, but results from a mixture of custom, hot climatic conditions and above all, the Islamic religion. References Abbasi, S. M., & Hollman, K. W. (1993). Business Success in the Middle East. Management Decision , 31 (1), 55-59. Academy of Marketing Studies Journal . (2007, January 1). The impact of cultural and religious values on consumer's adoption of innovation. Retrieved September 29, 2011, from Academy of Marketing Studies Journal : http://goliath.ecnext.com/coms2/gi_0198-443958/the-impact-of-cultural-and.html Adler, N. J. (1991). International Dimensions of Organizational Behaviour. Boston: PWS-KENT. Dodd, C. (1992). Dynamics of intercultural communication. Dubuque: Wm. C. Brown. Feldman, C. (1991). Oral metalanguage. In D. Olson, & N. Torrance, Literacy and Orality. NY: Cambridge University Press. Hall, E. (1976). 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