Intercultural Communication - Literature review Example

Intercultural Communication Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Name Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Course Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Instructor Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Date INTERCULTURAL COMMUNICATION According to McDaniel et al (2010), intercultural communication is defined as the interpersonal interaction which exists between members of different group which differ in term of knowledge shared by individual according to their linguistic forms of symbolized behavior. Further, it widely describes range of communication problems which exists within an organization made people from different race, religion, educational and social background. Evidently, intercultural communication of individual with different cultural backgrounds has and will always remain an important precondition defined in human co-existence on earth (McDaniel et al 2010). The purpose of this study is to widely provide a framework that indicates that effective communication is not simply a skill rather it is an ethical responsibility to respond to linguistic and cultural diversity. This framework will be discussed in relation to role of power in intercultural communication and responsibility of various participants in intercultural communication to address the existing power differences. Key words within this study are; religion stereotyping, benefits and barriers of intercultural communication. Clearly effective communication is not a skill, through it different individual are able to develop linguistic and cultural diversity which usually creates opportunities to share and learn new experiences. Evidently, there are numerous opportunities to learn from different background which come along with great opportunity used to foster bilingual citizenship with strong skills within today’s global economy. Young (1996) maintains that, it is important to analyze various intercultural communications by understanding theories related to it. These theories are; theories which usually focus on effective outcome such as the cultural convergence theory, those which focus on adaptation or accommodation such as co-cultural and communication accommodation theories, those that focus on identity such as double swing model and identity management theories and finally, those which are in relation with adjustment and acculturation namely uncertainty management theory (Young 1996). Chen (2002) asserts that, through effective communication, ethical responsibility is created in that intercultural communication competency grows. This in return creates distinctiveness within intercultural interaction which highly respond to cultural diversity and linguistic. Here, an individual is able to gather the communication competency where he is able to communicate to individual both from his culture and those who are of culturally different background. Chen (2002) maintains that, the ethical responsibility created by communication competency is important while responding to achieving goals while in the same time fulfilling both situational and rational expectations. It is further evidence that the role of intercultural communication competence creates an essentiality in cultural diversity which is a necessity in today’s global business environment. Effective communication which is defined in intercultural communication competence should at all time avoid ethnocentrism. Ethnocentrism is defined as the inclination to view one own culture as correct while other aberrant. Effective communication which is considered to be an ethical responsibility in responding to linguistic and culture diversity should highly suppress natural ethnocentric reaction for a better understanding of other culture in their own definable terms (Chen 2002). Clearly, intercultural communication cannot be detached from competition, interdependence and global context especially where resistance and domination of culture and ineffective communication exists. According to Dop (2001), power is considered to be an important dimension in intercultural communication especially in response to linguistic and cultural diversity. Here, power is usually conceived as that effect of human social practice where individual are put under control or where things get done. Within intercultural backgrounds, power is usually enacted by way of resources or instruments of symbolic capital and action which is displayed in institutional, knowledge and language status. Clearly, such hegemonic practices and relations are embodied in relations which exists in prejudice, exploitation and domination that normally requires effective communication to promote cultural diversification. Dop (2001) maintains that, effective communication develops an intercultural communication which is able to analyze differences in power practices and relations. Here, analysis is carried out in a group whereby it is dominated by another by way of differential power resources available. It is important to understand that power is not absolute within intercultural communication. Clearly, intercultural communication does not take place in a power vacuum but rather it is situated in a context of imbalance and inequality defined by power (Dop 2001). Prasad and Darrad (2003) maintain that, intercultural communication takes place when individuals of different cultures come together and exchange both non verbal and verbal symbols. In order understanding more on effective communication in relation to responding to linguistic and cultural diversity, it is important to understand danger associated to stereotypical descriptions. It is evident that teaching programs and studies linked to intercultural communication are often based on understanding national cultures thus creating a great risk of neglecting considerable differences existing between groups, individuals and activities not in a national level. According to Prasad and Darrad (2003), it is for such a reason that effective communication ensures that stereotypical notions within intellectual communication are wiped out so as to accommodate cultural and linguistic diversity. Stereotypical notion such as Americans are superficial, French as vain, Swedes are envious and Scots as stingy should not be practiced in intercultural communication that is characterized with fostering cultural and linguistic diversity. Stereotypes within intercultural communication can be divided into two that is positive and negative stereotypes. Prasad and Darrad (2003) asserts that, negative stereotypes usually base on the following factors; racism, ignorance, distortion, exaggeration and cultural factors (Cai et al 2000). On the other hand, positive stereotyping which is developed from effective communication in response to linguistic and cultural diversity is one which uses a blanket of expression for a certain culture. An example of positive stereotype is; Chinese are good in maths, English people are well organized and Germans are well organized people. Effective communication is not a skill but an ethical responsibility in responding to linguistic and cultural diversity in that it assists in connecting the concept of culture with that of activity (Prasad and Darrad 2003). When discussing on effective communication in relation to intercultural communication in responding to linguistic and cultural diversity, it is unavoidable to discuss about barriers and benefits of intercultural communication. Van et al (2002) maintains that, the main barrier toward effective intercultural communication is ethnocentrism. People of different cultures believe that their own culture is more superior thus refrain from responding to linguistic and cultural diversity. Effective communication within intercultural context places an indication that culture is perceived to be consistent to that specific culture if it is clearly understood. This clearly defines why effective communication is not a skill but an ethical responsibility (Van et al 2002). Ethical responsibility does not entertain an individual of a particular negatively judging aspect of a different culture using the standards of one own culture. Ethnocentrism is also known as cultural relativism. Ethical responsibility requires one to understand another person behavior within the context of their culture before coming up with any form of judgment. Further, it also implies that there is recognition of arbitrary nature of one’s personal behavior and willingness in reexamining them by way of learning other individual cultures (Cai et al 2000). Evidently, this gives the indication that effective communication within intercultural context is not a skill. Ethnocentrism in its extreme highly leads to rejection of rich linguistic and cultural diversity. This is because it impedes effective communication and widely blocks exchange of skills and ideas among different people from different cultural background (Van et al 2002). Assuming similarities instead of differences is another barrier which limits intercultural communication. It is quite evidence assuming similarities as compared to differences is a natural thing if information about a particular culture lacks. According to Zaharna (2000), effective communication here is inhibited since assuming similarity which exists in one culture can make one unaware of important differences. It is ethically correct to state that culture is considered to be unique and different to some degree so as to foster diversity. The vice versa is also true in that assuming differences as opposed to similarities is another barrier. This inhibits effective communication which promotes linguistic and cultural diversity in understanding what different culture share in common (Zaharna 2000). It is therefore an ethical responsibility that nothing is assumed. Language is another barrier to effective communication which impedes intercultural communication. Different cultures are known to communicate in different languages. These languages in turn develop unique sets of slang and jargon. This hinders intercultural communication it can develop misunderstanding. In relation to language, non verbal communication act as barriers since they are highly misinterpreted. Zaharna (2000) asserts that, without effective communication which is ethically designed to promote linguistic and cultural diversity, intercultural communication is not achieved as it become more problematic in understanding nonverbal symbol being used in a particular culture. The nonverbal communication can be in term of olfactics, paralanguage, kinesics, chronemics, proxemics, haptics and proxemics (Zaharna 2000). Shi-Xu. (2001) maintains that, with today global context, it is quite evident that intercultural communication is beneficial in all aspect. Effective intercultural communication allows people from different cultural background dispel myths, foster respect and acceptance; break down stereotypes not forgetting building of strong cooperation between different cultures (Shi-Xu 2001). Further, intellectual communication enable individual realize that differences and similarities will exist thus creating diversity both in culture and linguistics. It is ethically correct that effective communication within should be used in developing healthier communities who work collectively regardless of their cultural background. Honest and open intercultural communication allows individual to work together to achieve goal that are beneficial to all. Effective communication is the foundation of all human relationship. Further, effective intercultural has immense economic benefits (Shi-Xu 2001). In conclusion, it is quite evidence that effective communication should not be perceived to be a skill but an ethical responsibility in response to linguistic and cultural diversity. With this, individuals are able to understand that intercultural communication does not take place within a power vacuum but it is widely situated in a context which describes inequality of resources and power imbalance. Clearly, globalization has and will continue to make intercultural communication inevitable. Creating effective communication within cultures is today characterized in wider community, classroom and business. References Cai, D. A., Wilson, S. R., & Drake, L. E. (2000). Culture in the context of intercultural negotiation: Individualism-collectivism and paths to integrative agreements. Human Communication Research, 26, 591–617. Chen, L. (2002). Perceptions of intercultural interaction communication satisfaction: A study on initial encounters. Communication Reports, 15(2), 133-148. Dop, T. M. (2001). Unexplored territory or a cross-cultural communications nightmare: the internet and business communication. Journal of International Security Assistance Management 23(3), 74-80. McDaniel, E et al. (2010). Communication between cultures. Belmont, CA: Wadsworth/Cengage learning. Prasad, V. & Darrad, K. (2003). A touch of spice-General practitioner views about cross cultural communication. Education for Health: Change in Learning and Practice, 16(2), 222-227. Shi-Xu. (2001). Critical pedagogy and intercultural and intercultural communication: creating discourses of diversity, equality, common goals and rational-moral motivation. Journal of Intercultural studies, 22(3), 281-290. Van, W. J., Harmsen, J. & Bruijnzeels, M. (2002). Intercultural communication in general practice. European Journal of Public Health, 12(1), 63-68 Young, R. (1996). Intercultural communication: pragmatics, genealogy, deconstruction. Clevedon, Avon: Multilingual Matters. Zaharna, R. S. (2000). Intercultural communication and international public relations: Exploring parallels. Communication Quarterly. 48(1), 85-99. 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Prasad and Darrad (2003) maintain that, intercultural communication takes place when individuals of different cultures come together and exchange both non verbal and verbal symbols. In order understanding more on effective communication in relation to responding to linguistic and cultural diversity, it is important to understand danger associated to stereotypical descriptions. It is evident that teaching programs and studies linked to intercultural communication are often based on understanding national cultures thus creating a great risk of neglecting considerable differences existing between groups, individuals and activities not in a national level.

According to Prasad and Darrad (2003), it is for such a reason that effective communication ensures that stereotypical notions within intellectual communication are wiped out so as to accommodate cultural and linguistic diversity. Stereotypical notion such as Americans are superficial, French as vain, Swedes are envious and Scots as stingy should not be practiced in intercultural communication that is characterized with fostering cultural and linguistic diversity. Stereotypes within intercultural communication can be divided into two that is positive and negative stereotypes.

Prasad and Darrad (2003) asserts that, negative stereotypes usually base on the following factors; racism, ignorance, distortion, exaggeration and cultural factors (Cai et al 2000). On the other hand, positive stereotyping which is developed from effective communication in response to linguistic and cultural diversity is one which uses a blanket of expression for a certain culture. An example of positive stereotype is; Chinese are good in maths, English people are well organized and Germans are well organized people.

Effective communication is not a skill but an ethical responsibility in responding to linguistic and cultural diversity in that it assists in connecting the concept of culture with that of activity (Prasad and Darrad 2003). When discussing on effective communication in relation to intercultural communication in responding to linguistic and cultural diversity, it is unavoidable to discuss about barriers and benefits of intercultural communication. Van et al (2002) maintains that, the main barrier toward effective intercultural communication is ethnocentrism.

People of different cultures believe that their own culture is more superior thus refrain from responding to linguistic and cultural diversity. Effective communication within intercultural context places an indication that culture is perceived to be consistent to that specific culture if it is clearly understood. This clearly defines why effective communication is not a skill but an ethical responsibility (Van et al 2002). Ethical responsibility does not entertain an individual of a particular negatively judging aspect of a different culture using the standards of one own culture.

Ethnocentrism is also known as cultural relativism. Ethical responsibility requires one to understand another person behavior within the context of their culture before coming up with any form of judgment. Further, it also implies that there is recognition of arbitrary nature of one’s personal behavior and willingness in reexamining them by way of learning other individual cultures (Cai et al 2000). Evidently, this gives the indication that effective communication within intercultural context is not a skill.

Ethnocentrism in its extreme highly leads to rejection of rich linguistic and cultural diversity. This is because it impedes effective communication and widely blocks exchange of skills and ideas among different people from different cultural background (Van et al 2002). Assuming similarities instead of differences is another barrier which limits intercultural communication. It is quite evidence assuming similarities as compared to differences is a natural thing if information about a particular culture lacks.

According to Zaharna (2000), effective communication here is inhibited since assuming similarity which exists in one culture can make one unaware of important differences.

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