Intercultural
Communication I
Table of contents
Intercultural
Communication I
I
Defining Intercultural Communication __________________ 03
Stella Ting-Toomey's Definition
The Iceberg Metaphor
II
Cultural Values ______________________________________ 04
Models of Value Orientations
Kluckhohn and Strodtbeck's Value Orientations
Three of Hofstede's Cultural Variables in Organizations ____ 05
III
Perception and Intercultural Communication ____________ 06
IV
Communication Styles _______________________________ 08
Continua of Communication Styles ____________________ 09
V
Non Verbal Communication ___________________________ 11
Developing Non Verbal Communication Competencies ____ 12
VI
Culture Shock _______________________________________ 13
Some Strategies for Surviving Culture Shock ____________ 14
VII
Bibliography ________________________________________ 15
I Defining
Intercultural
Communication
Stella Ting-Toomey's Definition
Although there are many definitions
of intercultural communication, the
one proposed by Stella Ting-Toomey is especially interesting. According to this scholar, the necessary
elements of intercultural communication are:
• Two people (or two groups)…
• of different cultures (with the definition of «culture» being quite
broad)…
• in interaction…
• who negotiate common meaning.
The fourth item in the definition is
particularly interesting, because it
underlines the importance of not
merely trying to communicate but
also trying to understand – which is
rather more complex and difficult.
as those involving power, dependence and influence) can generate contradictions between the two
parts of the so-called cultural iceberg, and context also influences
how well the metaphor works. But
the image remains useful for clarifying important relationships which
surround ideas about culture.
The image becomes especially
provocative when we consider intercultural interaction, or intercultural communication between two
icebergs. We can ask: When we
perceive another, are we viewing
only the visible parts of that iceberg? On what can we base our
perceptions and interpretations,
when so much of that iceberg is invisible? Can we truly understand
what we see in the other, if we are
unaware or ignorant of the invisible parts of that iceberg? What if
we are also unaware or ignorant of
the invisible parts of the iceberg on
which we stand?
Most of the workshop is designed to
make more visible powerful but often invisible differences in cultural
values, communication styles, and
conflict styles which influence interaction between people and groups
from different cultures, and thus influence our ability to negotiate common meaning interculturally.
The iceberg metaphor is often used
to talk about culture. In an iceberg,
there is both a visible and an invisible part, and the invisible part is
larger and more important for stability and for those who must navigate near it. In speaking of culture,
the visible parts (architecture, food,
behaviours, institutions, the arts,
etc.) rest upon a larger invisible part
(cultural values, norms, beliefs)
which provide the foundation and
meaning for what is visible. Granted, some cultural interactions (such
Christopher Drew
The Iceberg Metaphor
3
II Cultural Values
When one speaks of intercultural
communication, one speaks inevitably of cultural values. Whether we
are conscious of them or not, values are an important, generally invisible part of our culture. Values
form the basis of all our attitudes
and actions, and this brings us into
harmony or conflict with the cultural values of groups in which we are
members.
Values are also the lenses through
which we view and evaluate the attitudes and actions of others. As
intercultural scholar Stella TingToomey observes, values «set the
background criteria for how we
should communicate appropriately
with others. They also set the emotional tone for how we interpret and
evaluate cultural strangers' behaviours.»
4
Models of Value Orientations
The importance of the connection
between cultural values and behaviour (and specifically between cultural values and communication
and conflict styles) can be explored
using the work of two well-known
models of cultural value orientations. Geert Hofstede and Florence
Kluckhohn (working with her colleague Fred Strodtbeck) offer models based on extensive international and intercultural research. These
models provide a useful place to
start in considering what our own
cultural values might be and how
these could contrast with those of
others we interact with interculturally.
Kluckhohn et Strodtbeck's Value Orientations
Orientation
People and Nature
Range of Value Orientations
Subordination to Nature
Harmony with Nature
Mastery over Nature
Past Oriented
Present Oriented
Future Oriented
Human Nature
Basically Evil
(mutable / immutable)
Neutral or Good and Evil
(mutable / immutable)
Basically Good
(mutable / immutable)
Human Activity
Being
Being in Becoming
Doing
Social Relations
Lineality
(authoritarian decisions)
Interdependence
(group decisions)
Individualism
(autonomy)
Time Sense
Klukhohn and Strodtbeck (1961); summary based on Ting-Toomey (1999)
Three of Hofstede's Cultural Variables in Organizations
(53 countries surveyed)
Individualist Cultures
Collectivist Cultures
«I» identity
«We» identity
Individual goals
Group goals
Inter-individual emphasis
In-group emphasis
Voluntary reciprocity
Obligatory reciprocity
Management of individuals
Management of groups
Groups which Hofstede found had a high percentage of Individualists:
USA, Australia, Great Britain, Canada, Holland,
New Zealand, Sweden, France and Germany.
Groups which Hofstede found had a high percentage of Collectivists:
Guatemala, Ecuador, Panama, Indonesia, Pakistan,
Taiwan/People’s Republic of China, Japan,
Burkina Faso, Kenya.
5
Low Power Distance Cultures
High Power Distance Cultures
Emphasize equal distance
Emphasize power distance
Individual credibility
Seniority, age, rank, title
Symmetrical interaction
Asymmetrical interaction
Emphasize informality
Emphasize formality
Subordinates expect to be consulted
Subordinates expect directions
Groups which Hofstede found tended toward Low
Power Distance:
Austria, Israel, Denmark, New Zealand, Republic of
Ireland, Sweden, Norway, Germany, Canada, USA
Groups which Hofstede found tended toward High
Power Distance:
Malaysia, Guatemala, Panama, Philippines, Arab
nations, India, Mauritania, Mali, Singapore
Weak Uncertainty Avoidance Cultures
Strong Uncertainty Avoidance Cultures
Uncertainty is valued
Uncertainty is a threat
Career change
Career stability
Encourage risk taking
Expect clear procedures
Conflict can be positive
Conflict is negative
Expect innovations
Preserve status quo
Groups which Hofstede found tended toward Weak
Uncertainty Avoidance:
Singapore, Jamaica, Denmark, Sweden, Hong Kong,
USA, Canada, Norway, Australia
Groups which Hofstede found tended toward
Strong Uncertainty Avoidance:
Greece, Portugal, Guatemala, Uruguay, Japan,
France, Spain, South Korea
Note: The cultures mentioned are based on the majority tendencies in organizations within these countries. Hofstede (1991); summary based on Ting-Toomey (1999).
As Ting-Toomey says, cultural values provide both background and fundamental guidelines for most of our behaviors, feelings, judgments and attitudes. Our culture teaches us important values which structure our perceptions, which influence our preferred communication and conflict styles, and which shape the non verbal norms
that we develop.
III Perception and
Intercultural
Communication
6
Because of the invisible yet powerful filtering effect of cultural values, we can observe different perceptions and interpretations of «the
same» situation or word or moment
of silence, even within a single culture. If people are interacting from
different cultural backgrounds and
values, the potential for different
perceptions is even greater. Therefore, the concept of perception is
central when we think about intercultural communication.
In the workshop, participants first
encounter perceptual differences
when the group views an image of
[a rabbit/duck, an Indian/Inuit] The
discussion of these images reveals
that, in differences of perception,
the question is not, Who is right or
who is wrong? but rather, How can
we see the same thing so differently that it results in not seeing «the
same thing» at all?
Next, participants explore a sentence to discover different ways its
meaning might be perceived. By
the end of this process, dramatic differences in perception clearly
emerge, even from statements that
seem extremely «obvious».
Example of sentences:
My son is sick.
All parts of this unexceptional sentence can be perceived in many different ways:
Who is speaking: Most often, one
imagines the mother, but why could
it not also be the father?
Son: What is a son? A child of my
blood? A child I have adopted?
A child that concerns me, whom I
raise, but not of my bloodline (close
family or distant, or from a circle of
friends)? Any child of my extended
family? Any child of my culture, my
people?
How old is the son? Child (the usual perception) or adult?
Is: Suddenly? Always? Seriously or
a little unsettled?
Sick: Physically, mentally, emotionally, spiritually?
I'm going to Kosovo, to participate in a reconciliation project.
I: As a foreign expert? A Kosovar?
A man or a woman?
Reconciliation project: Between
who and whom? Albanians and
Serbs (the typical perception), or
between two Albanian families, or
between two brothers of the same
family? Am I a participant in the
conflict, or do I have a role as mediator?
Kosovo: If I had said, «Kosova»,
what would be the difference, and
for whom?
The children lower their eyes in
the presence of the teacher.
Lower their eyes: A sign of having
misbehaved, of fear, of shame, or
of respect? Is this the normal or an
unusual situation in class?
Teacher: The title for a Professor?
Or for any teacher? Male or female?
You are in Zimbabwe. One morning a local colleague tells you
that he had a dream about his
grandfather who has been dead
for several years. The next day, he
doesn't come to work..
Dream: The work of the subconscious, or a message from the ancestors?
Grandfather: An old man whom
one knows vaguely and sees rarely? The most important man in the
family or the community? Wise?
Forgetful?
Dead: No more interaction now
possible with this person? Or the
beginning of an essential relationship with the ancestor?
Second sentence: Is not coming to
work related to the dream, or unrelated?
Is the first sentence the sharing of a
dream (= direct communication) or
the announcement of an absence
of several days (= indirect communication)?
At the conclusion of this module,
participants share what they have
learned about perception in intercultural contexts:
• My perception is justified and
OK.
• The other's perception is justified
and OK.
• My perception is relative and incomplete.
• The other's perception is relative
and incomplete.
• Our background, history, and context shape our perceptions.
• I need the help of the other to see
what he or she sees.
• The other needs my help to see
what I see.
• If I feel my perception is respected, I am more able to respect the
perception of the other and to enter into a constructive dialogue,
and vice versa.
• Experiences in common are a key
for expanding perceptions.
• Time can help expand our perception of a situation as we reflect
on new information, awareness,
and experience.
• Exploring the perception of another
does not mean denying my own.
If we genuinely wish to negotiate
shared meaning across cultures,
we must give up the idea that what
we perceive is agreed upon by «everyone» and that our interpretations are «obvious.» What matters in intercultural communication
is not whose perception is «right,»
but rather why I perceive what I perceive, and why you perceive what
you perceive. Once such a conversation begins, we can work toward
creating shared meaning.
As time passes and we explore our
own and others' perceptions, we
may become aware that what we
perceive when encountering different cultural values can shift, depending on our own values and on
what we learn about value while interacting with other cultures. How
we perceive the world can change
as we learn and grow interculturally.
7
8
IV Communication
Styles
The manner of expressing oneself with words, of communicating with words, varies dramatically
from one culture to another, and indeed from one person to another in
a single culture. To be speaking the
same language is not necessarily
to speak «the same language.»
Each person has a preferred way
of communicating. The preferred
communication style, just like more
general cultural values, provides
the basic strategies we use to open
conversations with others and also
the background standards with
which we interpret and evaluate
their communication – that is, our
communication style shapes how
we perceive and react to communication events.
A variety of communication styles
have been developed over centuries and generations, closely linked
with cultural values, norms and behaviors of associated groups and
individuals. To learn about these
styles, to become conscious of
one's own styles, and to be able
to recognize the styles used by
our conversational partners greatly contributes to better intercultural
understanding.
As with perception, no communication style is better than any other,
and all styles allow for the discussion of all subjects. Problems do
arise, however, when a person using one communication style fails to
understand or respect communication styles that are different.
To be able to recognize communication styles and to respect each
of them is the first step in developing intercultural competence. To be
able to modify one's listening strategies in order to understand meanings communicated in a style different from one's own is the next step.
The final step – a bit more difficult
but proof of intercultural competence – is to be able to adapt one's
own communication style to different contexts and, little by little, learn
to communicate in styles which
match those of another.
Continua of Communication Styles
Linear Communication Style
Circular Communication Style
This style develops an argument that comes to a conclusion and presents it in a very explicit manner.
A speaker often tells the listener «the point» or tries
to explain precisely the intended meaning.
This style gives all necessary contextual elements
which listeners can connect to understand what the
speaker means.
A speaker avoids explicitly stating any one «point».
Circular communicators feel that, although they might
Linear communicators feel they speak quickly and
efficiently, because they use straightforward logic and speak at length, once they have spoken, all elements
necessary for understanding are clear.
they state points explicitly.
They sometimes feel Circular communicators talk too
much without ever getting to the point.
They sometimes feel Linear communicators are simplistic, leaving out information needed for understanding.
Direct Communication Style
Indirect Communication Style
In this style, the message is to be sought within
the words used and not in the surrounding context.
Speakers in this style say exactly what they mean
and tend to give priority to the content of communication exchanges.
In this style, the message is to be sought outside the
words used, in a variety of elements: proverbs, metaphors, silence, and surrounding contexts.
Speakers in this style tend to give priority to relationships and harmony among those present.
Direct communicators feel that they are frank and
that they speak honestly. They think that focusing on
content is efficient and practical and that how people
feel about the content is a separate subject.
Indirect communicators feel that they are considerate
and sensitive to the complexity of issues, particularly
those involving important experiences like birth, rituals, sexuality, death, etc. They feel that focusing on
relationships is wise in the long term.
They sometimes feel that Indirect communicators are
not honest or that they avoid saying «what they really
mean.»
They sometimes feel that Direct communicators are
too blunt and hurtful.
Emotionally Expressive Style
Emotionally Restrained Style
This style prefers to show emotions, such as joy, sadness, disappointment, anger, and fear.
The underlying idea is that, in order to respect others
and create connected relations, one should let them
know what one is experiencing.
This style prefers to hold emotions within and manage them there.
The underlying idea is that, in order to respect others
and maintain harmonious relations, one should avoid
forcing one's own feelings on them.
Expressive communicators feel alive and engaged
when they express and receive emotional expressions, even negative emotions.
Restrained communicators feel respectful and
responsible when they contain and manage their
emotions.
They sometimes feel that Restrained communicators
are cold or not interested in either the issues or in the
other person.
They sometimes feel that Expressive communicators are immature because they cannot control their
emotions and that they lack respect for the needs of
others.
Concrete Communication Style
Abstract Communication Style
This style prefers to use examples, stories, actual
cases, and real situations to reinforce communication
messages.
This style prefers to use theories, concepts, and
abstract ideas to explain communication messages.
Concrete communicators feel that their stories and
cases are the base from which abstract ideas are
developed.
Abstract communicators feel that theories and concepts provide the framework necessary to understand relationships among concrete details.
They sometimes feel that Abstract communicators
They sometimes feel that Concrete communicators
are out of touch with their listeners and are too vague. are too personal and unsophisticated.
In each workshop, participants explore how their own preferred communication styles influence their perceptions of other styles. They then discuss strategies which might allow them to interact more fruitfully with contrasting styles.
9
10
Common suggestions for improving intercultural communication across styles include:
Linear Style → Circular
Circular Style → Linear
• Be patient, do not interrupt too quickly. Stop waiting
for the point!
• If the response seems too brief, ask questions
• Listen to interpret, to make connections among elements
• Listen to synthesize and reformulate
• Don't forget that relationships matter
• Try to select and choose what you will say, perhaps
giving a linear response and then adding context
Direct Style → Indirect
Indirect Style → Direct
• Lose faith in the words – look behind words
• Try not to feel attacked
• Remember that relationships matter
• Remember that direct communicators value directness – they tend not to mean or take things personally
• Learn to use metaphors and proverbs that communicate the point
• Prefer facts to metaphors
• Think about the impact of words you choose; practice diplomacy
• Try to say exactly «what you mean»
A good interpreter is someone who
is able to translate not only words
but also communication styles.
This explains why a long statement
in one style may be much shorter when translated to another, and
vice versa.
It is not necessary to become a
trained interpreter, however, to
learn to respect and appreciate a
variety of communication styles.
We can begin by becoming aware
of our own preferred styles and
then learning ways to show respect
for other styles we encounter. In
this way, we take the first important
steps on a journey toward intercultural communication competence.
V Non Verbal
Communication
Like verbal communication, non
verbal communication in intercultural situations requires attention,
understanding, and the development of specific competencies.
One might say that verbal communication is digital while non verbal communication is analogic. Although verbal communication has
many dimensions (such as pauses,
word choice and context), the dimensions of non verbal communication are much broader and, often,
communicate from a zone which
is outside the awareness of both
speakers and listeners.
As will be understood from the list
below, non verbal communication
takes place on many levels at the
same time and often can be seen
or felt as well as heard. Since many
levels of non verbal communication
are not carried in language, and
since non verbal can be simultaneously intentional and unintentional, it can create powerful emotional
meaning and misunderstandings in
ways both the speaker and the listener may not understand.
The main dimensions of non verbal
communication are:
• Face and body movements – use
of arms and hands and head, eyebrows and mouth – in both conscious and unconscious ways
• Eye contact
• Tone of voice and volume
• Spatial orientation – How close
or how far apart do people stand
when interacting? Are they faceto-face or turned to one side?
• Touch
• Environment – shape and arrangement of rooms, furnishings,
architecture
• Time and how it is used in conversation, appointments, etc.
• Silence
Modern intercultural communication scholars have shown that 65%
to 90% of any communication is
contained in non verbal cues.
What is even more powerful is that
most studies suggest that non verbal messages can override the verbal message, either reinforcing or
contradicting it. This means, for example, that someone may say verbally, «Welcome! I'm so glad to see
you,» but if their non verbal cues
(tone of voice, eye contact, turning the head, hand or arm gestures)
indicate that we are not really welcome, we are likely to trust the non
verbal message more.
Just as each culture and each person prefers different verbal communication styles, cultures and persons also use different non verbal
communication cues. People use
non verbal cues to communicate
feelings, to express friendship and
humor and irony, warning and power relations, questions and trust. We
begin to absorb the inarticulate, non
verbal cues of our home culture very
soon after birth. But the non verbal
11
12
For example: To express respect in
some cultures, children are taught
to look at adults who are speaking.
In others cultures children are
taught not to look directly at adults
to express respect.
munication partner is operating
very differently from you, and be
aware of the effort and the uncertainty this generates for you.
• Experience films from a «non verbal communication perspective».
They can be a rich source of nonjudgmental learning and training.
• Train yourself to seek the «why
and wherefore» of non verbal
expressions, instead of judging
them.
Learning to recognize non verbal
communication conventions of another culture can be as challenging
as learning the verbal language, but
at least as important. In intercultural
interaction around non verbal, there
is no simple approach, but there is
one golden rule: Observing, trying
to understand, and adapting one's
own non verbal can contribute to
mutual understanding in any intercultural communication process.
The non verbal dimension of intercultural communication is fascinating and challenging because, like
for the iceberg, we see the visible
dimension, and are frequently unaware of the more important invisible dimension that give meaning
to the visible. Thus, our perception
and interpretation of non verbal is
frequently inaccurate, based on our
values and norms, rather than on
the other person's.
codes of others can be hard to identify and decode. It is easy to confuse
them with our native codes or to interpret them using our own (often inappropriate!) norms.
Developing Non Verbal
Communication Competencies
In order to develop your non verbal
communication competence, try to:
• Become more aware of how your
own non verbal codes work and
of the cultural norms and values
which underlie them.
• Observe without judgment the
non verbal of people around you.
• Practice adapting your non verbal
(eye contact, use of space, tone
of voice, touch) when your com-
VI Culture Shock
What happens when a human being – by nature resistant to change
– must face numerous changes for
a long period of time, as is the case
when a person chooses to live for
months or even years in a new culture?
At first, many people find the new
world interesting and seem to function quite adequately. But eventually signs of resistance appear, especially for people who truly attempt
to integrate themselves with the
new culture. Such integration requires us to modify, even to abandon central behaviours, beliefs and
values which give meaning to life
and which help to define our identity.
Whether simple or fundamental, a
huge number of changes – in communication styles, in eating habits, in language, in perceptions, in
dress – surround people who live
in new cultural contexts. And familiar styles, habits, perceptions, and
dress are either absent or are misunderstood. Every hour, every day
the person is pushed to learn, to
adapt, and to develop ways to survive and function in the new world.
Reserves of energy are slowly exhausted and the threshhold of resistance is lowered. At bottom, something is falling apart ... and culture
shock is near.
Culture shock is the temporary disintegration of one’s central identi-
ty, one's sense of self. This disintegration occurs when persons are
forced to accept that they have become incapable of constructing any
stability in their world, incapable of
making reliable meaning in a new
context. Such disintegration is accompanied by feelings of grief –
one is losing the self one has always known, losing the habits and
behaviours one has always practiced, losing the values that have
always given meaning to things,
and which we often were not even
aware of.
The moment when everything
seems to dissolve is potentially a
moment of great openness to the
world. From the moment we stop
clinging to our culture of origin, we
open the door to the new world
which surrounds us. If the moment
of disintegration is accepted with
awareness, gentleness and openness, the letting go can be a first
step toward genuine integration into
the new culture.
The process of learning and adapting in a new culture is very tiring
and unsettling. It generates uncertainty, stress and resistance, and
thus requires a great deal of energy and strength, especially for people who expect themselves to carry on in their work and social life.
Yet this energy disappears at some
stage of the process, as the cultural
adaptation curve shows:
13
14
The Culture Shock
acculturation
before
arrival
departure
4 months
8 months
2 years
3 years
recovery
euphoria of the
first weeks
first signs of
tension
identity problems
crisis
level of good
functioning
getting back to normal
people who leave the country
Dinello
Some Strategies for Surviving
Culture Shock
During the time of culture shock, it
is important to practice the following:
• Try not to judge yourself too harshly – for being tired or for making
mistakes or for thinking in negative ways you find uncomfortable.
• Try not to blame the host culture
for problems. Rather, try to understand how your home culture
and the host culture have failed to
mesh.
• Be quick to laugh, especially at
yourself as you learn and learn
again from each experience.
• Practice safe stress reduction
techniques which work for you,
for example, meditation, safe exercise, healthy diet, relaxing companions, appropriate dance and
music, taking a break from anything that feels like work.
Understanding that culture shock
is a process which ebbs and flows
can help a person survive and even
thrive during this challenging but
rewarding experience. Being aware
of the energy curve, one can be
more careful to take care of oneself
during times of low energy, and observe and learn from one’s process
of integration during the period of
«culture shock». And most important, remember : Like a butterfly in
a cocoon, you are constructing a
new you within the new culture. .
.and this takes time.
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Patrice Somé. – New York: Jeremy
P. Tarcher/Putnam, 1999. – 321 p.
ISBN: 0-874-77991-X
Images, cultures, communication:
images, signs, symbols: the cultural coding of communication /
SIETAR Europa. – Paris: SIETAR,
1997. – 485 p.
ISBN: 952-90-9075-7
*Improving intercultural interactions: modules for cross-cultural training programs / Richard W.
Brislin, Tornoko Yoshida. – London:
Sage Publications, 1994. – 354 p.
– (Multicultural Aspects of Counseling; Series 3).
ISBN: 0-8039-5410-7
*A plague of caterpillars: a return
to the African bush / Nigel Barley.
– Harmondsworth: Penguin, 1987.
– 158 S.
Riding the waves of culture: understanding cultural diversity in
business / Fons Trompenaars. –
London: N. Brealey, 1995. – 192 p.
ISBN: 1-85788-033-1
Ticking along with the Swiss / Diane Dicks (Ed.). – Riehen: Bergli
Books, 1993. – 195 p.
ISBN: 3-9520002-4-8
Where in the world are you going?
/ Judith M. Blohm. – Yarmouth: Intercultural Press, 1996. – 63 p.
ISBN: 1-877864-44-7
Women's guide to overseas living /
Nancy J. Piet-Pelon, Barbara Hornby. – Yarmouth: Intercultural Press,
1992. – 221 p.
ISBN: 1-877864-05-6
The xenophobe's guide to The
Swiss / Paul Bilton. – London: Oval
Books, 1999. – 64 p. – 2nd ed.
ISBN: 1-902825-45-4
52 activities for exploring values
differences / Donna M. Stringer,
Patricia A. Cassiday. – Yarmouth:
Intercultural Press, 2003. – XVI,
249 p.
ISBN: 1-877864-96-X
Websites
Films
The Centre for Intercultural Communication offers services and
programs designed to address the
challenges faced by organizations
and individuals in international and
multicultural settings:
www.cic.cstudies.ubc.ca/index.
html
East is east / Regie: Damien
O'Donnell.
–
Grossbritannien,
1999. – 96 Min.
Die Engländerin Ella und der Pakistaner George sind seit 25 Jahren
verheiratet und haben sechs Söhne und eine Tochter mit ihrem kleinen Fish&Chips-Geschäft in einem
Vorort von Manchester grossgezogen. Am Beispiel der Kinder wird
die Auseinandersetzung des Individuums im Schnittpunkt unterschiedlicher kultureller Positionen
thematisiert. Besonders deutlich
werden diese Positionen im Bezug
auf geschlechtsspezifische Verhaltensweisen und Vorstellungen.
Konfliktpotenzial entfaltet sich sowohl zwischen Vater und Kindern
als auch zwischen den Ehegatten.
Intercultural Communication Homepage: This site is intended for
those studying intercultural communication as part of career preparation, and contains recommended
reading and other resources:
www2.soc.hawaii.edu/com/resources/intercultural/Intercultural.
html
The Integrated Resources Group
provides solutions to cross-cultural problems utilizing project-specific and context-appropriate resources, for example resources for expatriates and repatriates:
www.expat-repat.com
The Web of Culture: a consulting
firm and website which seeks to
educate its visitors on the topic of
cross-cultural communications online today:
www.webofculture.com
SIETAR: Society for Intercultural
Education Training and Research:
www.sietar-europa.org
The Intercultural Communication
Institute is designed to foster an
awareness and appreciation of cultural difference in both the international and domestic arenas by educational means:
www.intercultural.org
ID Swiss / Regie: Fulvio Bernasconi, Christian Davi, Nadia Fares,
Wageh George, Kamal Musale,
Thomas Thümena, Stina Werenfels. – Schweiz 1999. – Produktion:
Dschoint Ventschr Filmproduktion.
– 90 Min.
Sieben Schweizer Filmschaffende
der jüngeren Generation, mehrheitlich ausländischer Abstammung, dokumentieren Begegnungen verschiedener Kulturen in unserem Land: ein junger Mann mit
indischer Herkunft versucht, seine
attraktive Schweizer Bekannte mit
einem Curry-Raclette zu bezirzen;
ein ägyptischer Einbürgerungskandidat will von seinen Freunden in
der Heimat wissen, ob er ein guter
Schweizer werde; ein italienischer
Secondo befindet sich im Dilemma,
ob er beim Fussball die schweizerische oder die italienische Nationalmannschaft unterstützen soll.
Moi et mon blanc / Regie: Pierre
Yameyogo. – Burkina Faso, 2004.
– 90 Min.
Vergnügliche und kluge Komödie,
die das (Über-)Leben in der multikulturellen Gesellschaft von heute
als eigentliches Abenteuer begreift.
Mamadi, ein junger Mann aus Burkina Faso studiert in Paris. Als das
Stipendium von zuhause ausbleibt,
muss er sich mit Schwarzarbeit
das Leben finanzieren. Hier lernt er
den Franzosen Franck kennen, mit
dem er nach einem grossen Geldfund nach Afrika abhaut. Der Länderwechsel funktioniert als Spiegelungsachse. Ausgehend von den
eigenen Erfahrungen, die er als
Schwarzer in Paris machte, zeichnet der Regisseur anhand kleiner
Alltäglichkeiten die Komplexität kultureller Unterschiede – und Gemeinsamkeiten – auf.
Just a kiss / Regie: Ken Loach. –
Grossbritannien, 2004. – 104 Min.
Casim, Sohn pakistanischer Einwanderer, ist ein erfolgreicher DJ in
Glasgow. Seine Eltern sind streng
gläubige Muslime. Fürsorglich und
familienbewusst planen sie die Heirat Casims mit seiner Cousine. Ihre
Pläne drohen sich zu zerschlagen, als Casim Roisin kennen lernt,
die Musiklehrerin seiner jüngeren
Schwester. Zwischen den beiden
funkt es auf Anhieb. Doch Casim
weiss nur zu gut, dass seine Eltern, ganz unabhängig von ihren
Verheiratungsplänen einer Ehe mit
einer Europäerin niemals ihr Einverständnis geben würden. Auch
Roisin muss feststellen, dass ihre
katholische Umgebung ihrer Liebe
eher skeptisch gegenübersteht und
sie in keiner Weise unterstützt.
Q-Begegnungen auf der Milchstrasse / Regie: Jürg Neuenschwander. – Schweiz, 2000. – 94
min.
Drei Viehzüchter aus Mali und
Burkina Faso reisen in die Schweiz
zu drei Berufskollegen im Seeland
und im Berner Oberland. Zurück in
ihrer Heimat berichten sie von ihren
Erfahrungen im Alpenland. Wo ist
das Vertraute im Fremden, wo das
Fremde im Vertrauten? Im Wechsel
der Perspektiven geraten gängige
Vorstellungen von Kuh und Milch,
Markt und Fortschritt, Mensch und
Natur in Bewegung. Im Film geht es
um Gemeinsamkeiten und Unterschiede, um Veränderung, um Vertrautes und Neues in Afrika und in
der Schweiz.
Va, vis et deviens / Regie: Radu Mihaileaunu. – Brasilien, Frankreich,
Israel, Italien, 2005. – 140 Min.
Äthiopien, 1984 vor dem Hintergr-
17
und der Rettungsaktion «Operation
Moses»: Eine Christin rettet ihren
Sohn David vor der Hungersnot, indem sie ihm befiehlt, sich als Jude
auszugeben, so dass er an Bord
der rettenden Maschine nach Israel
gelangen kann. David wird in Israel von einer linksliberalen Adoptivfamilie aufgenommen, die alles unternimmt, damit er sich wohl fühlt.
Davids Identität wird immer wieder von neuem im Frage gestellt:
Sei es, dass der religiöse Vater seiner Freundin ihn nicht akzeptiert,
oder sei es, dass sein zionistischer
Adoptivvater von ihm verlangt, Militärdienst zu leisten – immer wieder
muss sich David fragen, wer er ist
und wo seine Wurzeln sind.
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The virtual team : managing culture and technology / ed. by bigworldmedia. – USA, 2002. – 20
Min.
In this cutting-edge dramatization, you'll take your students on a
revealing journey through cyberspace, and discover the profound
effects of cultural differences and
time on a virtual team. You'll meet
the leader of a global operation,
and observe the challenges she
faces trying to lead her managers
on a multicultural virtual team. Designed to stimulate lively discussion
and reflection, this program will help
everyone find out the secrets to cultural success in the modern workplace. Based on in-depth research
and expert articles on implementing a virtual team.
Impressum
Centre d'information,
de conseil et de formation
Professions de la coopération
internationale
Center for Information,
Counselling and Training
Professions relating to
International Cooperation
Authors Véronique Schoeffel, cinfo and
Phyllis Thompson, consultant
Graphic medialink Zürich
© cinfo 11/2007
Rue Centrale 121
Case postale
CH-2500 Bienne 7
Tél. +41 32 365 80 02
Fax +41 32 365 80 59
info@cinfo.ch
www.cinfo.ch
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