爱是永恒简谱-春蚕到死丝方尽的成语

2021年1月20日发(作者：戈书涛)
Unit 5
Culture and Verbal Communication
Some Ideas Related to verbal communication and culture

1. Different orientations to communication patterns

East Asian orientation

1. process orientation
—
communication is perceived as a process of
infinite interpretation

2. differentiated linguistic codes
—
different linguistics codes are
used depending upon persons involved and situations

3. indirect communication emphasis
—
the use of indirect communication
is prevalent and accepted as normative

4.
receiver
centered
—

meaning
is
in
the
interpretation,
Emphasis
is
on
listening, sensitivity, and removal of preconception.

North American orientation

1. communication is perceived as the transference of messages

2. Less differentiated linguistic codes
—
linguistic codes are not as
extensively differentiated as East Asia

3.
Direct
communication
emphasis
—

direct
communication
is
norm
despite
the extensive use of indirect communication

4. sender centered
—
meaning is in the message created by the sender.
Emphasis
is
on
how
to
formulate
the
best
message,
how
to
improve
source
credibility and delivery skills


2. Direct and Indirect Verbal Interaction Styles

The
tone
of
voice,
the
speaker’s
intention,
and
the
verbal
content
reflect our way of speaking, our verbal style, which in turn reflects
our cultural and personal values and sentiments.

Verbal
style
frames
“how”
a
message
should
be
interpreted.
The
direct-indirect
verbal
interaction
dimension
can
be
thought
of
as
straddling a continuum. Individuals in all cultures use the gradations
of all these verbal styles, depending on role identities, interaction
goals,
and
situations.
However,
in
individualistic
cultures,
people
tend
to encounter more situations that emphasize the preferential use of
direct
talk,
person-oriented
verbal
interaction,
verbal
self- enhancement, and talkativeness. In contrast, in collectivistic
cultures, people tend to encounter more situations that emphasize the
preferential
use
of
indirect
talk,
status-oriented
verbal
interaction,
verbal self-effacement, and silence.

The
direct
and
indirect
styles
differ
in
the
extent
to
which
communicators reveal their intentions through their tone of voice and
the straightforwardness of their content message. In the direct verbal
style,
statements
clearly
reve
al
the
speaker’s
intentions
and
are
enunciated
in
a
forthright
tone
of
voice.
In
the
indirect
verbal
style,
on the other hand, verbal statements tend to camouflage the speaker’s
actual intentions and are carried out with more nuanced tone of voice.
For example, the overall . American verbal style often calls for clear
and
direct
communication.
Phrases
such
as
“say
what
you
mean,”
“don’t
beat around the bush,”
and “get to
the point” are
some examples. The
direct
verbal
style
of
the
larger .
culture
is
reflective
of
its
low-context communication character.


3. Person-Oriented and Status-Oriented Verbal Styles

The
person-oriented
verbal
style
is
individual- centered
verbal
mode
that
emphasizes
the
importance
of
informality
and
role
suspension.
The
status-oriented
verbal
style
is
a
role-centered
verbal
mode
that
emphasizes formality and large power distance. The former emphasizes
the
importance
of
symmetrical
interaction,
whereas
the
latter
stresses
asymmetrical interaction.

The
person-oriented
verbal
style
emphasizes
the
importance
of
respecting
unique,
personal
identities
in
the
interaction.
The
status-oriented verbal style emphasizes the importance of honoring
prescribed
power-based
membership
identities.
Those
who
engage
in
status-oriented
verbal
interaction
use
specific
vocabularies
and
paralinguistic features to accentuate the status distance of the role
relationships ., in parent-child interaction, superior-subordinate
relations,
and
male-female
interaction
in
many
Latin
American
cultures).
While
low-context
cultures
tend
to
emphasize
the
use
of
the
person-oriented verbal style, high- context cultures tend to value the
status- oriented verbal mode.


4. Self- Enhancement and Self-Effacement Verbal Styles

The
self-enhancement
verbal
style
emphasizes
the
importance
of
boasting
about
one’s
accomplishments
and
abilities.
The
self-effacement
verbal
style,
on
the
other
hand,
emphasizes
the
importance
of
humbling
oneself
via
verbal
restraints,
hesitations,
modest talk, and the use of self-deprecation concerning one
’s effort
or performance.

For
example,
in
many
Asian
cultures,
self- effacement
talk
is
expected
to signal modesty or humility. In Japan, when one offers something to
another person such as a gift or a meal that one has prepared, verbal
self-deprecation
is
expected.
There
are
set
expressions
for
verbal
humility
such
as
“It’s
not
very
tasty”
and
“It’s
nothing
special.”
The
hostess
who
apologizes
to
her
guests
that
“There
is
nothing
special
to offer you” has probably sent the better part of two days planning
and
preparing
the
meal.
Of
course
the
guest
should
protest
such
a
disclaimer and reemphasize her or his gratitude. Self-effacement is a
necessary part of Japanese politeness rituals.

In
the
.
culture,
individuals
are
encouraged
to
sell
and
boast
about
themselves,
for
example,
in
performance
review
or
job
interview
sessions,
or else no one would notice their accomplishments. However, the notion
of
merchandizing
oneself
does
not
set
well
with
the
Japanese. In
Japan,
one does not like to stand out or be singled out, even by others; it is
far worse to promote oneself.

In
many
Asian
cultures,
individuals
believe
that
if
their
performance
is
good,
their
behavior
will
be
noticed,
for
example,
by
their
supervisors
during
promotion
review
situations.
However,
from
the
Western
cultural
standpoint,
if
my
performance
is
good,
I
should
document
or
boast
about
it
so
that
my
supervisor
will
be
sure
to
take
notice.
This
difference
is
probably
due
to
the
observer- sensitive
value
of
the
Asian,
high-context
communication
pattern,
as
opposed
to
the
sender- responsible
value
of
the
Western,
low-context
interaction
pattern.

We
should
note
that
the
pattern
of
verbal
self-effacement
cannot
be
generalized to many Arab or African cultures. In Egypt, for example,
a popular sayin
g is “Make your harvest look big, lest your enemies
rejoice”.
Effusive
verbal
self
-enhancement
is
critical
to
the
enhancement of one’s face or honor in some large power distance Arab
cultures.


Reading I

Understanding the Culture of Conversation

Comprehension questions

1.
What
made
the
author
feel
learning
to
converse
in
Mexico
City
was
easier
for him/her in one way, more difficult in another

It's easier because Mexicans service the relationship and they care
about everyone in the conversation. But the
ir conversation doesn‘t
move in a straight line, drifting around both in the topic and in the
way they use words.


2. Why
did
the Mexican
customer
slide
into the topic
of
the
full
eclipse
of the sun

For
the
Mexican,
the
conversation
starts
with
one
topic,
but
if
another
interesting topic seeps in he or she will ride it around for a while.
Sticking
to
the
first
topic
is
less
important
than
having
an
interesting
conversation.


3. What did the American businessman feel about the Mexican
‟
s way of

conversation

For the American, a conversation should have a topic, and he wants
to take a straight line through it from beginning to end. So he felt
very impatient about the Mexican‘s way of conversation.


4. What “conversational ideal” was represented by the exa
mple of a
championship skier who was interviewed on TV

The Swedish conversational ideal is to response in a concise manner
without elaborating specific details, especially those for
self-promotion. .


5. What problems are likely to occur if an American talks with a Swede

The
American
may
feel
totally
lost
in
the
conversation
since
he
or
she
would not get as much information from the Swede as he or she has
expected.


6. What are the differences between Anglos and Athabaskans in
conversation

There are a lot differences between them. For instance, at the
beginning of a conversation, Anglos almost always speak first.
Athabaskans
think
it
is
important
to
know
what
the
social
relationship
is before they talk with someone. There is another difference in how
long one should talk. Athabaskans tend to have longer turns when they
talk with each other, but Anglos expect shorter turns.


7. Is it enough just to learn to speak in grammatically correct manners
when one learns a foreign language What else does he or she also need
to know

It
is
far
from
enough
just
to
learn
to
speak
in
grammatically
correct
manners when
one
learns a
foreign language.
One also has
to know about
the
culture
of
using
the
language
in
social
life,
things
like
who
talks
first,
who
talks
next,
who
opens
and
closes
conversations
and
how
they
do
it,
in
order
to
be
able
to
use
the
language
in
culturally
appropriate
manners.


8. In what ways are Chinese similar to or different from the Americans,
Mexicans and Swedes

It
seems that
we Chinese
are
somewhat similar to
Mexicans in the
way
we are having a conversation. Unlike Americans, we do not usually move
in a straight line in a conversation and may also care much about the
other‘s feeling.


Reading II

The Way People Speak

Comprehension questions

1. Why didn
‟
t the American openly disagree with the Italian

In
general,
the
American
did
not
enjoy
verbal
conflicts
over
politics
or anything else.

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语

爱是永恒简谱-春蚕到死丝方尽的成语