《新编跨文化交际英语教程》复习资料U5

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新编跨文化交际英语教程答案详解[整理版]

新编跨文化交际英语教程答案详解[整理版]龄言“新龄跨文化交龄英龄程教?龄用龄”主要是龄使用“新龄跨文化交龄英龄程”教教教龄配套的指南。

“新龄跨文化交龄英龄程”是在原有“跨文化交龄英龄程”的基龄上教学教教龄龄全面、系龄修龄而成～我龄龄全龄做了龄大的更新和完善～龄整和增龄了龄多材料～力求使其更具龄代性～更适合教学学龄龄和生需求。

龄了龄一步推龄跨文化交龄～在多教学从教学研年事跨文化交龄和究的基龄上～我龄又特地龄了龄写教本“新龄跨文化交龄英龄程?龄用龄”～教教教学广希望能龄使用本材龄行的大龄龄～尤教教教帮其是初次使用龄本材的龄龄提供一些必要的引龄和龄龄性的助。

龄此～我龄尽几参可能地龄各龄元中乎所有的部分和龄目都提供了考提示。

除此之外～龄龄充了一些取自跨文化交龄学教重要著作的龄段～供龄龄一步了解相龄背景知龄和理龄基龄～以拓龄龄野～有利于更好地龄行。

教学荐同龄我龄龄在龄后附上了推的中文龄龄龄目;英文龄龄龄目可看参教上海外龄育出版社的“跨文化交龄龄龄”系列,和有龄跨文化交龄的部分龄影龄料龄介。

“新龄跨文化交龄英龄程”主要教学教学适用于高等校英龄龄龄中的跨文化交龄龄程～旨在通龄龄堂及相教学学当龄活龄使生龄龄跨文化交龄龄代世界所具有的重要意龄和作用～了解文化龄人龄生活各个响并方面、尤其是交龄活龄的制龄和影～理解把握交龄活龄的重要性、丰构富性、龄龄性～熟悉跨文化交龄的基本成以及所涉及的各龄因素～培龄跨文化意龄～形成和龄展龄文化差异异灵的敏感和龄容、以及龄理文化差龄龄的活性～提高使用英龄龄行跨文化交龄的技能～龄最龄龄得不同与文化背景人龄龄行深入交流的能力奠定基龄。

通龄使用本材教教从～龄也可中龄得更多有龄文化;包括我龄自己文化和外族文化,和跨文化交龄的知龄。

龄本材教共分龄 10 龄个与异元～涉及全球化龄代的交龄龄龄、文化交龄、各龄文化差、龄言文化、跨文化言龄交龄、跨文化与与非言龄交龄、龄龄空龄使用上的文化、跨文化感知、跨文化适龄、跨文化能力等～包括了跨文化交龄的各个方面～龄其中一些重要龄龄都有相龄深入的介龄与探龄。

新编跨文化交际英语教程_参考答案Unit

Unit 6Culture and Nonverbal CommunicationReading IAn Overview of Nonverbal CommunicationComprehension questions1. Can you speak each of the following sentences in different ways to mean differently?1) She is my best friend.2) You?ve done really good job.3) Come here, please.4) That?s all right.Speaking the samesentence with the stress on different words maymean different things. For instance, if the stress falls on “she” in the first sentence, it means it is SHE, not you or somebody else, that is my best friend. But if the stress falls on “my” , it implies that she is MY, not your or somebody 's best friend.2. Speakers of British English use loudness only when they are angry, speakers of Indian English use it to get the floor, a chance to speak.So whenan Indian speaker is trying to get the floor, what would the British speaker think of the Indian and what would the British behave in response?The British speaker may think that the Indian gets angry with himor behaves rudely towards him, so he may complain about the Indian ‘s rudeness or even return his rudeness as a response.3. What differences in body language use have you noticed between your Chinese teachers and foreign teachers?There are really some differences between Chinese teachers and foreign teachers in their use of body language. For instance, Chinese teachers in general do not use gestures as much as foreign teachers do, and their facial expressions often seem to be less varied than those of many foreign teachers.4. Do you know any gestures we often use that might be misunderstood by people from other cultures?For example, the way we Chinese motion to others to come over mightbe misunderstood by people from some Western countries to mean bye-bye.5. How do we Chinese people use eye contact in communication?During a conversation between two Chinese, it seemsthat the speaker and the hearer would usually look at each other (not necessarily in the eye) from time to time. How much eye-contact there is may depend on the relationship between the speaker and hearer and the situation they find themselves in.6. How will you eye them when you are communicating with people from the United States or people from Japan?While talking with Americans, we should look directly into the eyes of the person with whom we are talking. However; while talking with Japanese, we are not expected to look at them in the eye but at a position around the Adam ‘s apple.7. Do you often smile at others? Why or why not?It depends. For instance, it seemsthat we Chinese, as well as people of other Eastern Asian countries, do not usually smile at strangers as much as Americans.8. What function(s) maylaughter serve in our culture? Does it sometimes cause intercultural misunderstanding?Laughter in our culture may serve various functions. Sometimes, it is used to express amusementor ridicule, and sometimes it is simply used to make one feel less embarrassed.9. Do you often touch others while talking with them? Whom do you touch more than others?We Chinese generally do not often touch others while talking with them unless they are our intimate friends or younger children.10. In small groups or in pairs, demonstrate all the possible ways you can think of to greet another person. Is touching always part of a greeting?No. Touching is not always part of a greeting in our culture as in some other cultures.11. Will you apologize if you accidentally touch other people in public places? Why or why not?Many people will apologize if they accidentally touch other people in public places since in our culture people who are strangers to each other should not touch. However, whether people will apologize or not depends on the situations. If a person accidentally touches a stranger in a very crowded place, he or she may not apologize for it.Reading II Gender and Nonverbal Communication Comprehension questions 1. What may often happen to those who do not conform to their culture?s accepted gender “script ”?There are often severe social penalties for those who act in violation of their culture ‘ s accepted gen der —script.2. Does touch have any connotation in different situations? Can you give some specific examples?Touch, like physical closeness, may be considered an expression of affection, support, or sexual attraction. For instance, in somecultures, it may be all right for women friends and relatives to walk arm-in-arm, dance together, and hug one another, but if mendo so, they maybe frowned upon, for it would be considered as having the connotation of being homosexual.3. What will possibly happen to a woman who is appreciably taller than the man?Taller womenmayattempt to diminish themselves, to slouch and round their shoulders so as to retreat or to occupy as little space as possible.4. Are men and women required to have the same facial expressions? Does smile mean the same things to both men and women?Men and women are not usually required to have the same facial expressions. Smile maymeandifferent things to menand women.For females smile functions as an expression of pleasure, pleasantness, or a desire for approval, while males may resist any nonverbal display of expression to others in order to appear more masculine, because being facially expressive is often seen as a marker of ― femininity.5. Why are the African-American women less deferential than white women and less inclined to smile?African-American womenare found to be less deferential than white women and, therefore, less inclined to smile, simply because it is expected of them to be so in their culture.6. In what ways maydirect eye contact between individuals be interpreted?Looking directly into another person ‘s eyes can connote an aggressive threat,a sexual invitation, or a desire for honest and open communication.7. What was found in a study of nonverbal communication among Hispanic couples?In a study of nonverbal communication amongHispanic couples, it was found that many Puerto Rican wives never looked directly at their husbands.8. How does clothing manifest and promote cultural definitions of masculinity and femininity?Through clothing and make-up, the body is more or less marked, constituted as an appropriate, or, as the case may be, inappropriate body for its cultural requirements. Males and females have to dress themselves appropriately according to their cultural definitions of masculinity and femininity.Case StudyCase 21Sometimes our best intentions can lead to breakdowns （故障） in cross-cultural communication. For example, one of the very commonmanners of touching --- handshaking --- mayresult in conflict whenperformed with no consideration of cultural differences. Among middle-class North American men, it is customary to shake hands as a gesture of friendship. When wanting to communicate extra friendliness, a male in the United States may, while shaking hands, grasp with his left hand his friend 's right arm. However, to people of Middle Eastern countries, the left hand is profane （亵渎的）and touching someone with it is highly offensive.Therefore, in Vernon's eyes, Kenneth was actually an extremely offensive message to him.Case 22In Puerto Rican culture, as in some other Latin American and Eastern cultures, it is not right for a child to keep an eye-contact with an adult who is accusing him or her, while in the United States, failing of meeting other person ' s eye accusing him or her would be taken as a sign of guiltiness. As the principal knew little about this cultural difference in using eye-contact, he decided that the girl must be guilty. Generally speaking, avoiding eye-contact with the other（s） is often considered as an insult in some cultures, but may signify respect for authority and obedience in other cultures.Case 23Just like smile, laughing does not always serve the same function in different cultures. Interestingly, for us Chinese, laughing often has a special function on some tense social occasions. People may laugh to release the tension or embarrassment, to express their concern about you, their intention to put you at ease or to help you come out of the embarrassment. In this case, the people there were actually wishing to laugh with the American rather than laugh at her. Their laughing seemed to convey a number of messages: don' t take it so seriously; laugh it off, it 's nothing; such things can happen to any of us, etc. Unfortunately the American was unaware of this. She thought they were laughing at her, which madeher feel more badly and angry, for in her culture laughing on such an occasion would be interpreted as an insulting response, humiliating and negative.Case 24 It is obvious that there exists some difference between the British and Germansin their use of touch. The lack of touch that seemsto be natural in Britain maybe considered strange by Germans. What is required (in this case, shaking hands with each other) in one country could be taken as unnecessary in another.The appropriateness of contact between people varies from country to country. Figures from a study offer some interesting insight into this matter. Pairs of individuals sitting and chatting in college shops in different countries were observed for at least one hour each. The number of times that either one touched the other in that one hour was recorded, as follows: in London, 0; in Florida, 2; in Paris, 10; in Puerto Rico, 180. These figures indicate that touch is used very differently in different cultures.。

《新编跨文化交际英语教程》复习资料U6

Unit 6Culture and Nonverbal CommunicationSome Ideas Related to Nonverbal Communication1. Nonverbal languageWhat is not said is often as important as what is said. Nonverbal communication is communication through means other than language — for example, facial expression, personal space, eye contact, use of time, and conversational silence.(Hall, E.T. The Silent Language, New York: Doubleday, 1959)2. Different expressions of nonverbal languageKinesics: our body languageThe term refers to gestures, facial expressions, eye contact, body positions, body movements, and forms of greeting and their relation to communication — yawning, stretching, and relaxing, staring, walking slumped over, raising a clenched fist, showing a victory sign.The human communication process is more complex than it initially seems. Much, if not most, of our messages in face to face contact are transmitted through paralanguage. These auxiliary communication techniques are highly culture bound. Communication with people from other societies or ethnic groups is fraught with the danger of misunderstanding if their culture and paralanguage is unknown to you or ignored.3. Significance of nonverbal languageIt accounts for much of the meaningwe derive from conversations.Cognitive content.Affective content.It spontaneously reflected the subconscious. Normally we control over our words. But the nonverbal behavior may leak our true feelings.We cannot communicate without it. Even if we choose silence, the nonverbal dimension of our communication is always present. Even if we remove bodily from the scene of interaction, our absence may speak loudly.4. Relationship between verbal and nonverbal languageAccent: to lay emphasis by tone of voice, intonationsReinforce/Complement: to strengthen and supplyContradict: betray the verbal expressionsRegulate: looking behavior, vocal inflections, gestures, general cues of readiness or relaxation all help to signal a person’s conversational intentionsSubstitute: head nods or shakes, hand gestures,facial display and body movementReading IAn Overview of Nonverbal Communication Comprehension questions1. Can you speak each of the following sentences in different ways to mean differently?1) She is my best friend.2) You‟ve done really good job.3) Come here, please.4) That‟s all right.Speaking the same sentence with the stress on different words may mean different things. For instance, if the stress falls on ―she in the first sentence, it means it is SHE, not you or somebody else, that is my best friend. But if the stress falls on ―my‖, it implies that she is MY, not your or some body‘s, best friend.2. Speakers of British English use loudness only when they are angry, speakers of Indian English use it to get the floor, a chance to speak. So when an Indian speaker is trying to get the floor, what would the British speaker think of the Indian and what would the British behave in response?The British speaker may think that the Indian gets angry with him or behaves rudely towards him, so he may complain about the Indian‘s rudeness or even return his rudeness as a response.3. What differences in body language use have you noticed between your Chinese teachers and foreign teachers?There are really some differences between Chinese teachers and foreign teachers in their use of body language. For instance, Chinese teachers in general do not use gestures as much as foreign teachers do, and their facial expressions often seem to be less varied than those of many foreign teachers.4. Do you know any gestures we often use that might be misunderstood by people from other cultures?For example, the way we Chinese motion to others to come over might be misunderstood by people from some Western countries to mean bye-bye.5. How do we Chinese people use eye contact in communication?During a conversation between two Chinese, it seems that the speaker and the hearer would usually look at each other (not necessarily in the eye) from time to time. How much eye-contact there is may depend on the relationship between the speaker and hearer and the situation they find themselves in.6. How will you eye them when you are communicating with people from the United States or people from Japan?While talking with Americans, we should look directly into the eyes of the person with whom we are talking. However; while talking with Japanese, we are not expected to look at them in the eye but at a position around the Adam‘s apple. 7. Do you often smile at others? Why or why not?It depends. For instance, it seems that we Chinese, as well as people of other Eastern Asian countries, do not usually smile at strangers as much as Americans.8. What function(s) may laughter serve in our culture? Does it sometimes cause intercultural misunderstanding?Laughter in our culture may serve various functions. Sometimes, it is used to express amusement or ridicule, and sometimes it is simply used to make one feel less embarrassed.9. Do you often touch others while talking with them? Whom do you touch more than others?We Chinese generally do not often touch others while talking with them unless they are our intimate friends or younger children.10. In small groups or in pairs, demonstrate all the possible ways you can think ofto greet another person. Is touching always part of a greeting?No. Touching is not always part of a greeting in our culture as in some other cultures.11. Will you apologize if you accidentally touch other people in public places? Why or why not?Many people will apologize if they accidentally touch other people in public places since in our culture people who are strangers to each other should not touch. However, whether people will apologize or not depends on the situations. If a person accidentally touches a stranger in a very crowded place, he or she may not apologize for it.Reading IIGender and Nonverbal Communication Comprehension questions1. What may often happen to those who do not conform to their culture‟s accepted gender “script”?There are often severe social penalties for those who act in violation of their culture‘s accepted gender ―script.2. Does touch have any connotation in different situations? Can you give some specific examples?Touch, like physical closeness, may be considered an expression of affection, support, or sexual attraction. For instance, in some cultures, it may be all right for women friends and relatives to walk arm-in-arm, dance together, and hug one another, but if men do so, they may be frowned upon, for it would be considered as having the connotation of being homosexual.3. What will possibly happen to a woman who is appreciably taller than the man?Taller women may attempt to diminish themselves, to slouch and round their shoulders so as to retreat or to occupy as little space as possible.4. Are men and women required to have the same facial expressions? Does smile mean the same things to both men and women?Men and women are not usually required to have the same facial expressions. Smile may mean different things to men and women. For females smile functions as an expression of pleasure, pleasantness, or a desire for approval, while males may resist any nonverbal display of expression to others in order to appear more masculine,because being facially expressive is often seen as a marker of ―femininity.5. Why are the African-American women less deferential than white women and less inclined to smile?African-American women are found to be less deferential than white women and, therefore, less inclined to smile, simply because it is expected of them to be so in their culture.6. In what ways may direct eye contact between individuals be interpreted?Looking directly into another person‘s eyes can connote an aggressive threat, a sexual invitation, or a desire for honest and open communication.7. What was found in a study of nonverbal communication among Hispanic couples?In a study of nonverbal communication among Hispanic couples, it was found that many Puerto Rican wives never looked directly at their husbands.8. How does clothing manifest and promote cultural definitions of masculinity and femininity?Through clothing and make-up, the body is more or less marked, constituted as an appropriate, or, as the case may be, inappropriate body for its cultural requirements. Males and females have to dress themselves appropriately according to their cultural definitions of masculinity and femininity.Case StudyCase 21Sometimes our best intentions can lead to breakdowns in cross-cultural communication. For example, one of the very common manners of touching --- handshaking --- may result in conflict when performed with no consideration of cultural differences. Among middle-class North American men, it is customary to shake hands as a gesture of friendship. When wanting to communicate extra friendliness, a male in the United States may, while shaking hands, grasp with his left hand his friend‘s right arm. However, to people of Middle Eastern countries, the left hand is profane and touching someone with it is highly offensive. Therefore, in Vernon‘s eyes, Kenneth was actually a n extremely offensive message to him.Case 22In Puerto Rican culture, as in some other Latin American and Eastern cultures, it is not right for a child to keep an eye-contact with an adult who is accusing him or her, while in the United States, failing o f meeting other person‘s eye accusing him or her would be taken as a sign of guiltiness. As the principal knew little about this cultural difference in using eye-contact, he decided that the girl must be guilty. Generally speaking, avoiding eye-contact with the other(s) is often considered as an insult in some cultures, but may signify respect for authority and obedience in other cultures. Case 23Just like smile, laughing does not always serve the same function in different cultures. Interestingly, for us Chinese, laughing often has a special function on some tense social occasions. People may laugh to release the tension or embarrassment, to express their concern about you, their intention to put you at ease or to help you comeout of the embarrassment. In this case, the people there were actually wishing to laugh with the American rather than laugh at her. Their laughing seemed to convey a number of messages: don‘t take it so seriously; laugh it off, it‘s nothing; such things can happen to any of us, etc. Unfortunately the American was unaware of this. She thought they were laughing at her, which made her feel more badly and angry, for in her culture laughing on such an occasion would be interpreted as an insulting response, humiliating and negative.Case 24It is obvious that there exists some difference between the British and Germans in their use of touch. The lack of touch that seems to be natural in Britain may be considered strange by Germans.What is required (in this case, shaking hands with each other) in one country could be taken as unnecessary in another.The appropriateness of contact between people varies from country to country. Figures from a study offer some interesting insight into this matter. Pairs of individuals sitting and chatting in college shops in different countries were observed for at least one hour each. The number of times that either one touched the other in that one hour was recorded, as follows: in London, 0; in Florida, 2; in Paris, 10; in Puerto Rico, 180. These figures indicate that touch is used very differently in different cultures.。

新编跨文化交际英语教程参考答案Unit

Unit 3Cultural DiversityReading IDifferent Lands, Different FriendshipsComprehension questions1. Why is it comparatively easy to make friends in the United States?Because few Americans stay put for a lifetime. With each move, forming new friendship becomes a necessity and part of their new life.2. Do people from different countries usually have different expectations about whatconstitutes friendship and how it comes into being?Yes. The difficulty when strangers from two countries meet is their different expectations about what constitutes friendship and how it comes into being.3. How is friendship in America different from friendship in West Europe?In West Europe, friendship is quite sharply distinguished from other, more casual relationships, is usually more particularized and carries a heavier burden of commitment, while in America the word “friend” can be applied to a wide range of relationship and a friendship may be superficial, casual, situational or deep and enduring.4. In what country does friendship have much to do with one’s family? And in what country does it not?In Germany, friendship has much to do with one‘s family as friends are usually brought into the family, while in France it doesn’t as, for instance, two men may have been friends for a long time without knowing each other‘s personal life.5. What is friendship like when it is compartmentalized?For instance, a man may play chess with a friend for thirty years without knowing his political opinions, or he may talk politics with him for as long a time without knowing about his personal life. Different friends fill different niches in each person’s life.6. What are friendships usually based on in England?English friendships are based on shared activity. Activities at different stages of life may be of very different kinds. In the midst of the activity, whatever it may be, people fall into steps and find that they participate in the activity with the same easy anticipation of what each will do day by day or in some critical situation.7. Do you think friendship shares some common elements in different cultures? If you do, what are they?Yes. There is the recognition that friendship, in contrast with kinship, invokes freedom of choice. A friend is someone who chooses and is chosen. Related to this is the sense each friend gives the other of being a special individual, on whatever grounds this recognition is based. And between friends there is inevitably a kind of equality of give-and-take.8. What do you think is the typical Chinese concept of friendship? Is it similar to or different from any of the Western friendships?It seems that the typical Chinese concept of friendship lays great emphasis on personal loyalty and also has much to do with family. It may be similar to Germany friendship to some extent and quite different from other Western friendships. Reading IIComparing and Contrasting CulturesComprehension questions1. How is the mainstream American culture different from the Japanese culture? Americans believe that human nature is basically good and man is the master of nature. They are future-oriented and “being”-oriented. Their social orientation is toward the importance of the individual and the equality of all people. However, the Japanese believe that human nature is a mixture of good and evil. Man is in harmony with nature. They are both past-oriented and future-oriented. And they are both “growing-”and “doing-”oriented. They give emphasis to authorities and the group.2. Can you find examples to support the author’s view of traditional cultures in different value orientations?For example, the traditional Indian culture believes that man is subjugated by nature and it is being-oriented (which can be exemplified by its caste system). Also, traditional Chinese culture is past-oriented, for emphasis has long been given to learning from the old and past.3. Why do Americans tend to equate “change” with “improvement” and regard rapid change as normal?Concerning orientation toward time, Americans are dominated by a belief in progress. They are future-oriented. They believe that “time is money”and have an optimistic faith in the future and what the future will bring. So they tend to equate “change” with “improvement” and consider a rapid rate of change as normal.4. What does “Electric Englishman” mean when it is used to describ e the American? As for activity, Americans are so action-oriented that they tend to be hyperactive. That’s why that they have been described as “Electric Englishmen”, who always keep themselves busy.5. How would you explain the fact that contradictory values may exist in the same culture?As time changes faster and faster and there is more contact between cultures, it is more likely to find contradictory values existing in the same culture. This is especially the case in a society that is being transformed from a traditional one into a modern one. For example, in the Japanese culture, some people may still be very past-oriented and some are rather future-oriented, and even the same people may be sometimes past-oriented in certain situations and sometime future-oriented in other situations. 6. What can we get from models of this kind about cultural differences?Models of this kind are quite useful in giving rough pictures of striking contrasts and differences of different cultures. However, such a model only compares cultures on some basic orientations. It does not tell us everything about every conceivable culture. We have to recognize that models of this kind are over-simplifications and can only give approximations of reality.7. Do cultural values change as time changes?Yes, the values may be in the process of marked change due to rapid modernization and globalization. However, they have a way of persisting in spite of change. The evolution of values is a slow process, since they are rooted in survival needs and passed on from generation to generation.8. How is communication influenced by differing cultural values?Putting people from one culture into another culture with radically different value orientations could cause stress, disorientation, and breakdowns in communication. Case StudyCase 9Hierarchy is significant in the Japanese culture. This structure is reflected everywhere in Japanese life, at home, school, community, organizations, and traditional institutions such as martial arts or flower arrangements.In this case, the young chairman must have had his own ideas about how to manage the company; however, when encountered with his grandfather’s dissenting opinions, he dared not to take a stand against him. This may manifest the rigid hierarchical structure in the Japanese society. In the Japanese society, how hierarchy is formed depends mainly on seniority, social roles, and gender. As a respectable senior member of the family and the former leader of the company, the grandfather obviously overpowered the inexperienced young chairman. In other words, the grandfather seemed to be an absolute authority for the young chairman. In Japanese culture, challenging or disagreeing with elders’ opinions would be deemed as being disrespectful and is often condemned. People in lower positions are expected to be loyal and obedient to authority. That‘s why the young chairman didn’t say anything but just nodded and agreed with his grandfather.But Phil seemed to know little about the Japanese culture in this aspect. In many Western cultures, particularly American culture, seniority seldom matters very much in such situations, and young people are usually encouraged to challenge authority and voice their own opinions. Unfortunately, his outspoken protest could easily offend the grandfather and he might be regarded as a rude and ill-bred person by other Japanese.Case 10In Japan, a company is often very much like a big family, inwhich the manger(s) will take good care of the employees and the employees are expected to devote themselves to the development of the company and, if it is necessary, to sacrifice their own individual interests for the interests of the company, from which, in the long run, the employees will benefit greatly. But for the French, a company is just a loosely- knit social organization wherein individuals are supposed to take care of themselves and their families. Moreover, the way the French make decisions in the family might also be different from the typical Japanese one, which may not often involve females and the power to decide usually lies with the dominating male. As there are such cultural differences between the Japanese and the French, Mr. Legrand’s decision made Mr. Tanaka feel dumbfounded.Case 11Incidents such as these can point to possible cultural differences in so-called “polite” behavior, and at the same time highlight the tendency for people to react emotionally to unexpected behavior.People in most cultures would probably agree that an apology is needed when an offence or violation of social norms has taken place. However, there may be differing opinions as to when we should apologize (what situations call for an apology) and how we should apologize. To many Westerners, Japanese apologize more frequently and an apology in Japanese does not necessarily mean that the person is acknowledging a fault.To many Japanese, Westerners may seem to be rude just because they do not apologize as often as the Japanese would do. In this case, for instance, the at titude of the Australian student’s parents is shocking to the Japanese but will be acceptable in an English-speaking society, for the student is already an adult and can be responsible for her own deeds.Case 12In this case, it seems that the Chinese expectations were not fulfilled. First, having two people sharing host responsibilities could be somewhat confusing to the hierarchically minded Chinese. Second, because age is often viewed as an indication of seniority, the Chinese might have considered the youth of their Canadianhosts as slight to their own status. Third, in China, it is traditional for the host to offer a welcome toast at the beginning of the meal, which is the reciprocated by the guests; by not doing so, the Canadian might be thought rude. The abrupt departure of the Chinese following the banquet was probably an indication that they were not pleased with the way they were treated. The Canadians’ lack of understanding of the Chinese culture and the Chinese ways of communication clearly cost them in their business dealings with the visiting delegation.。

新编跨文化交际英语教程复习总结

Unit 11.The definition of INTERCULTURAL COMMUNICATION1.1“Inter-" comes from the Latin word for "between",and dictionaries define communication as exchanging information.Inter-"来自拉丁语，意思是"在之间"，字典把交流定义为交换信息。

Intercultural Communication refers to the exchange of information between people from different cultures.跨文化交际是指来自不同文化的人之间的信息交流。

As the very phrase suggests, Intercultural Communication emphasizes cross-cultural competence rather than language only.正如这句话所暗示的，跨文化交际强调的是跨文化能力，而不仅仅是语言。

1.2 what makes IC a common phenomenon: new technology, innovative communication system,globalization of the economy , changes in immigration patterns 新技术、创新的通讯系统、经济全球化、移民模式的变化2.The definition of globalizationGlobalization is the process by which regional economies, societies, and cultures have become integrated through communication, transportation,and trade between nations.全球化是区域经济、社会和文化通过国家之间的交流、运输和贸易而变得一体化的过程。

新编跨文化交际英语教程期末翻译题Unit2.4.5.6中英对照

UNIT 2文化有时候被称为我们的心智程序，我们“头脑的软件”。

Culture is sometimes referred to as our mental programming, our “software of the mind. ”但是，我们可以进一步引申这个用电脑所做的类比，把文化看作是支持运行的操作环境。

But we can take that computer analogy further and say that culture is the operating environment that enables software programs to run.文化就像电脑使用的 DOS 或者Unix 或者“视窗”（Windows）等操作系统一样，使我们能在各种各样的实际应用中处理信息。

Culture is like DOS or Unix or Windows:it is what enables us to process information in various specific application.用“视窗”这个比喻来描述文化似乎也很有吸引力。

The metaphor of windows seems to be very appealing to descr ibe culture:文化就是我们心灵的视窗，透过它我们审视生活的方方面面。

culture is a mental set of windows through which all of life is viewed.一个社会中不同个体的视窗是不大一样的，但都有着一些重要的共同特征。

It varies from individual to individual within a society, but it shares important characteristics with menbers of a so ciety.文化就好像是鱼畅游于其中的水一般，人们想当然地把文化看成是客观存在的事实，因而很少去研究它。

高中英语跨文化交际实用教程unit5课件

Most of the world: good
Australia and Nigeria: “up yours.”
Parts of America and Europe: A lift
German: The number 1
Japan: The number 5
Sign of telling sb to come closer
In the Middle East Nodding the head down: I agree
up: I disagree Japan: I am listening.
26
Shaking the head
most countries: refusal or disapproval SriLanks, Nepal, and India: agreement
Germany/Sweden/China: a sign of rudeness and poor maners
(2) Gestures– point to objects and people
US: ok
Asia: rude
German
Janpanese
Nodding the head
In north America: up and down: I agree
English-speaking countries Avoid physical contact
If touch accidentally, make an apology
“Sorry, oh, I’m sorry.” “Excuse me.”
China and other Asian cultures In public, a little body touching

新编跨文化交际英语教程_参考答案Unit

Unit 3Cultural DiversityReading IDifferent Lands, Different FriendshipsComprehension questions1. Why is it comparatively easy to make friends in the United States Because few Americans stay put for a lifetime. With each move, forming new friendship becomes a necessity and part of their new life.2. Do people from different countries usually have different expectationsabout what constitutes friendship and how it comes into beingYes. The difficulty when strangers from two countries meet is their different expectations about what constitutes friendship and how it comes into being.3. How is friendship in America different from friendship in West Europe In West Europe, friendship is quite sharply distinguished from other, more casual relationships, is usually more particularized and carries a heavier burden of commitment, while in America the word “friend” can be applied to a wide range of relationship and a friendship may be superficial, casual, situational or deep and enduring.4. In what countr y does friendship have much to do with one’s family And in what country does it notIn Germany, friendship has much to do with one‘s family as friends are usually brought into the family, while in France it doesn’t as, for instance, two men may have been friends for a long time without knowing each other‘s personal life.5. What is friendship like when it is compartmentalizedFor instance, a man may play chess with a friend for thirty years without knowing his political opinions, or he may talk politics with him for as long a time without knowing about his personal life. Different friends fill different niches in each person’s life.6. What are friendships usually based on in EnglandEnglish friendships are based on shared activity. Activities at different stages of life may be of very different kinds. In the midst of the activity, whatever it may be, people fall into steps and find that they participate in the activity with the same easy anticipation of what each will do day by day or in some critical situation.7. Do you think friendship shares some common elements in different cultures If you do, what are theyYes. There is the recognition that friendship, in contrast with kinship, invokes freedom of choice. A friend is someone who chooses and is chosen. Related to this is the sense each friend gives the other of being a special individual, on whatever grounds this recognition is based. And between friends there is inevitably a kind of equality of give-and-take.8. What do you think is the typical Chinese concept of friendship Is it similar to or different from any of the Western friendshipsIt seems that the typical Chinese concept of friendship lays great emphasis on personal loyalty and also has much to do with family. It may be similar to Germany friendship to some extent and quite different from other Western friendships.Reading IIComparing and Contrasting CulturesComprehension questions1. How is the mainstream American culture different from the Japanese cultureAmericans believe that human nature is basically good and man is the master of nature. They are future-oriented and “being”-oriented. Their social orientation is toward the importance of the individual and the equality of all people. However, the Japanese believe that human nature is a mixture of good and evil. Man is in harmony with nature. They are both past-oriented and future-oriented. And they are both “growing-”and “doing-”oriented. They give emphasis to authorities and the group.2. Can you find examples to support the author’s view of traditional cultures in different value orientationsFor example, the traditional Indian culture believes that man is subjugated by nature and it is being-oriented (which can be exemplified by its caste system). Also, traditional Chinese culture is past-oriented, for emphasis has long been given to learning from the old and past.3. Why do Americans tend to equate “change” with “improvement” and regard rapid change as normalConcerning orientation toward time, Americans are dominated by a belief in progress. They are future-oriented. They believe that “time is money”and have an optimistic faith in the future and what the future will bring. So they tend to equate “change” with “improvement” and consider a rapid rate of change as normal.4. What does “Electric Englishman” mean when it is used to describe the AmericanAs for activity, Americans are so action-oriented that they tend to behyperactive. That’s why that they have been described as “Electric Englishmen”, who always keep themselves busy.5. How would you explain the fact that contradictory values may exist in the same cultureAs time changes faster and faster and there is more contact between cultures, it is more likely to find contradictory values existing in the same culture. This is especially the case in a society that is being transformed from a traditional one into a modern one. For example, in the Japanese culture, some people may still be very past-oriented and some are rather future-oriented, and even the same people may be sometimes past-oriented in certain situations and sometime future-oriented in other situations.6. What can we get from models of this kind about cultural differences Models of this kind are quite useful in giving rough pictures of striking contrasts and differences of different cultures. However, such a model only compares cultures on some basic orientations. It does not tell us everything about every conceivable culture. We have to recognize that models of this kind are over-simplifications and can only give approximations of reality.7. Do cultural values change as time changesYes, the values may be in the process of marked change due to rapid modernization and globalization. However, they have a way of persisting in spite of change. The evolution of values is a slow process, since they are rooted in survival needs and passed on from generation to generation.8. How is communication influenced by differing cultural valuesPutting people from one culture into another culture with radically different value orientations could cause stress, disorientation, and breakdowns in communication.Case StudyCase 9Hierarchy is significant in the Japanese culture. This structure is reflected everywhere in Japanese life, at home, school, community, organizations, and traditional institutions such as martial arts or flower arrangements.In this case, the young chairman must have had his own ideas about how to manage the company; however, when encountered with his grandfather’s dissenting opinions, he dared not to take a stand against him. This may manifest the rigid hierarchicalstructure in the Japanese society. In the Japanese society, how hierarchy is formed depends mainly on seniority, social roles, and gender. As a respectable senior member of the family and the former leader of the company, the grandfather obviously overpowered the inexperienced young chairman. In other words, the grandfather seemed to be an absolute authority for the young chairman. In Japanese culture, challenging or disagreeing with elders’ opinions would be deemed as being disrespectful and is often condemned. People in lower positions are expected to be loyal and obedient to authority. That‘s why the young chairman didn’t say anything but just nodded and agreed with his grandfather.But Phil seemed to know little about the Japanese culture in this aspect. In many Western cultures, particularly American culture, seniority seldom matters very much in such situations, and young people are usually encouraged to challenge authority and voice their own opinions. Unfortunately, his outspoken protest could easily offend the grandfather and he might be regarded as a rude and ill-bred person by other Japanese.Case 10In Japan, a company is often very much like a big family, in which the manger(s) will take good care of the employees and the employees are expected to devote themselves to the development of the company and, if it is necessary, to sacrifice their own individual interests for the interests of the company, from which, in the long run, the employees will benefit greatly. But for the French, a company is just a loosely- knit social organization wherein individuals are supposed to take care of themselves and their families. Moreover, the way the French make decisions in the family might also be different from the typical Japanese one, which may not often involve females and the power to decide usually lies with the dominating male. As there are such cultural differences between the Japanese and the French, Mr. Legrand’s de cision made Mr. Tanaka feel dumbfounded.Case 11Incidents such as these can point to possible cultural differences in so-called “polite” behavior, and at the same time highlight the tendency for people to react emotionally to unexpected behavior.People in most cultures would probably agree that an apology is needed when an offence or violation of social norms has taken place. However, there may be differing opinions as to when we should apologize (what situations call for an apology) and how we should apologize. To many Westerners, Japanese apologize more frequently and an apology in Japanese does not necessarily mean that the person is acknowledging a fault. To many Japanese, Westerners may seem to be rude just because they do not apologize as often as the Japanese would do. In this case, for instance, the attitude of the Australian student’s parents is shocking to the Japanese but will be acceptable in an English-speaking society, for the student is already an adult and can be responsible for her own deeds.Case 12In this case, it seems that the Chinese expectations were not fulfilled. First, having two people sharing host responsibilities could be somewhat confusing to the hierarchically minded Chinese. Second, because age is often viewed as an indication of seniority, the Chinese might have considered the youth of their Canadian hosts as slight to their own status. Third, in China, it is traditional for the host to offer a welcome toast at the beginning of the meal, which is the reciprocated by the guests; by not doing so, the Canadian might be thought rude. The abrupt departure of the Chinese following the banquet was probably an indication that they were not pleased with the way they were treated. The Canadians’ lack of understanding of the Chinese culture and the Chinese ways of communication clearly cost them in their business dealings with the visiting delegation.。

新编跨文化交际英语Unit1-5课后答案

1.Is it still often the case that “everyone’s quick to blame the alien” in the contemporary world?This is still powerful in today‘s social and political rhetoric. For instance, it is not uncommon in today‘s society to hear people say that most, if not all, of the social and economic problems arecaused by minorities and immigrants. 2.What’s the difference between today’s intercultural contact and that of any time in the past?Today‘s intercultural encounters are far more numerous and of greater importance than in anytime in history.3. What have made intercultural contact a very common phenomenon in our life today?New technology, in the form of transportation and communication systems, has acceleratedintercultural contact; innovative communication systems have encouraged and facilitated culturalinteraction; globalization of the economy has brought people together; changes in immigrationpatterns have also contributed to intercultural encounter.4. How do you understand the sentence “culture is everything and everywhere”?Culture supplies us with the answers to questions about what the world looks like and how welive and communicate within thatworld. Culture teaches us how to behave in our life from theinstant of birth. It is omnipresent.5. What are the major elements that directly influence our perception and communication?The three major socio-cultural elements that directly influence perception and communicationare cultural values, worldview (religion), and social organizations (family and state).6. What does one’s family teach him or her while he or she grows up in it?The family teaches the child what the world looks like and his or her place in that world.7. Why is it impossible to separate our use of language from our culture?Because language is not only a form of preserving culture but also a means of sharing nguage is an organized, generally agreed-upon, learned symbol system that is used to represent the experiences within a cultural community.8. What are the nonverbal behaviors that people can attach meaning to?People can attach meaning to nonverbal behaviors such as gestures, postures, facial expressions,eye contact and gaze,touch, etc.9. How can a free, culturally diverse society exist?A free, culturally diverse society can exist only if diversity is permitted to flourish withoutprejudice and discrimination, both of which harm all members of the society.1. Which of the definitions given above do you prefer? Why? Some may prefer a short definition, such as the one given by E. Sapir or R. Benedict, for it is highly generalized and easy to remember. Some may prefer a longer one, such as Edward T. Hall‘s definition of culture, because it provides us with a more comprehensive understanding of culture and points out the all-pervasive impact of culture on human life in different dimensions.2.What have you learned from those definitions about culture? Many things can be learned from those definitions, for each definition, though not without its limitations, tells us something very important about culture or certain aspect(s) of culture.3. Do you agree that our lower needs always have to be satisfied before we can try to satisfy the higher needs?Even though this is generally the case, there will still be some exceptions. Sometimes peoplemight prefer to satisfy higherneeds, for instance, esteem needs, before their lower needs, such as certain physiological needs or safety needs, are satisfied.4. What examples can you give about how people of different cultures achieve the same ends by taking different roads? For example, everyone has to eat in order to live and this is universally true. However, to satisfythis basic need, people of various cultures may do it in very different ways: what to eat and how to eat it vary from culture to culture.5. What behaviors of ours are born with and what are learned in the cultural environment?Instinctive behaviors are behaviors that we are born with and ways of doing things in daily life,such as ways of eating, drinking, dressing, finding shelter, making friends, marrying, and dealingwith death are learned in the cultural environment.6. What other cultural differences do you know in the way people do things in their everyday life?We can also find cultural differences in ways of bringing up children, treating the elderly,greeting each other, saving and spending money, and many other things people do in everyday life.7. In what ways are the Chinese eating habits different fromthose of the English-speaking countries?We Chinese may enjoy something that is not usually considered as edible by theEnglish-speaking people. Generally we prefer to have things hot and lay much emphasis on tastes. We tend to share things with each other when we are eating with others.1. Why is it comparatively easy to make friends in the United States?Because few Americans stay put for a lifetime. With each move, forming new friendshipbecomes a necessity and part of their new life.2.Do people from different countries usually have different expectations about what constitutes friendship and how it comes into being?Yes. The difficulty when strangers from two countries meet is their different expectations aboutwhat constitutes friendship and how it comes into being.3. How is friendship in America different from friendship in West Europe?In West Europe, friendship is quite sharply distinguished from other, more casual relationships,is usually more particularized and carries a heavier burden of commitment, while in America theword ―friend can be applied to a wide rangeof relationship and a friendship may be superficial, casual, situational or deep and enduring.4.In what country does friendship have much to do with one’s family? And in what country does it not?In Germany, friendship has much to do with one‘s family as friends are usually brought into thefamily, while in France it doesn‘t as, for instance, two men may ha ve been friends fora long time without knowing each other‘s personal life.5. What is friendship like when it is compartmentalized?For instance, a man may play chess with a friend for thirty years without knowing his politicalopinions, or he may talk politics with him for as long a time without knowing about his personal life. Different friends fill different niches in each person‘s life.6. What are friendships usually based on in England?English friendships are based on shared activity. Activities at different stages of life may be ofvery different kinds. In the midst of the activity, whatever it may be, people fall into steps and find that they participate in the activity with the same easy anticipation of what each will do day by day or in some critical situation.7. Do you think friendship shares some common elements indifferent cultures? If you do, what are they?Yes. There is the recognition that friendship, in contrast with kinship, invokes freedom ofchoice. A friend is someone who chooses and is chosen. Related to this is the sense each friend gives the other of being a special individual, on whatever grounds this recognition is based. And between friends there is inevitably a kind of equality of give-and-take.8.What do you think is the typical Chinese concept of friendship? Is it similar to or different from any of the Western friendships?It seems that the typical Chinese concept of friendship lays great emphasis on personal loyaltyand also has much to do with family. It may be similar to Germany friendship to some extent andquite different from other Western friendships.9. What is your family like? In what aspects is it the same as or different from the traditional? What problems may arise when people from different family backgrounds communicate with one another?As we all know, many cultural differences exist in family structures and values. In somecultures, the family is the center of life and the main frame of reference for decisions; while in others, the individual, not the family, is primary.Many Chinese families are still quite traditional. They are often extended families, with three or even four generations living under the same roof. In such families, people may care a lot about families’welfare, reputation and honor. No matter what they do, they tend to put the interest of the whole family as the top priority. For them, the family as a whole always comes first, and itsindividual members are second. However, there are also many Chinese families now in which individual needs are given more stress than ever before and the relationship between parents and children are more egalitarian than hierarchical. Therefore, communication between people from different family backgrounds may be intercultural to some extent. What one considers as appropriate may be regarded as improper by the other, and sometimes it would be very difficult for them to understand each other in the way each of them prefers to be understood.1.What can we do to avoid attributing a very different meaning to the phrase or interpret it much more literally?We have to be aware of the cultural implications of the phrase.2. What are the other functions of using question forms apart from asking for information?It serves as a lubricant to move the conversation forward. Aquestion that has this function canbe called a ―social question.3. Why are those Germans getting stiffer and more reserved all the time when visiting Ingrid Zerbe?They are confused about how to address her, for she introduces herself by first and last name rather than by last name and professional title.4. How does the environment influence the use of language? Language reflects the environment in which we live. We use language to label the things that are around us.5. Does the author think there are exact equivalents in dictionaries that have the same meanings in different cultures?No. According to the author, there are no such equivalents between languages; therefore, to communicate concepts effectively, cultural knowledge is as important as linguistic knowledge.6. How does the language change over time?Words and phrases that are used commonly at one time may be discontinued or their meaning may change over time.7. Does the author think it is possible for countries such as France and Iceland to keep their language pure by implementinglanguage policy to ensure the use of standardized language? The author does not think so, because, for instance, the Academie Francaise may insist on certain rules, but other French-speaking groups may make their own rules and consider their French just as correct.8. What are the possible language barriers in classroom teaching?In some cases the professors actually may have a poor command of the language; however, in most cases the problem is not the language but different intonation patterns and different cultural signals.9. What are the major differences between Chinese and English in categorizing kinfolk? What other examples of connotative differences can you give between the two languages?In categorizing kinfolk, what the Chinese language finds signifi cant are the person‘s sex, age,and whether he or she is closely related to one‘s father or mother. All these things, however, are not significant in the English language.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 theycare about everyone in the conversation. But their 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 b y the example 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 witha 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 theAmericans, 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.9. Do you think there has been some change in the way we Chinese respond to compliments in the last decade or two? What basic differences can we still find between the English-speaking people and the Chinese people in the use of compliment and response?There seems to have been some change in the way we Chinese respond to compliments in the last decade or two. For example, like the English-speaking people, more and more Chinese,particularly young people, nowadays tend to use (Thank you) to respond to a compliment. However, we Chinese are still different from the English-speaking people in the use of compliment and response to it. For instance, implicit compliments（隐性恭维语）are more likely to be found in the Chinese society.●纵观历史，我们可以清楚地看到，人们由于彼此所处地域、意识形态、容貌服饰和行为举止上存在的差异，而长久无法互相理解、无法和睦相处。

大学英语跨文化交际U5课文翻译、词汇、习语整理

Unit 5Nonverbal communication课前谚语+名言：1、I’s not what he said, but the way he said it.——English saying2、There is a language in her eyes, her cheeks, her lips.——William Shakespeare案例一：个人空间马克最近从丹麦搬到了悉尼，在一家澳大利亚公司当销售员。

他被邀请加入当地的一个俱乐部。

有一天在一个晚会上，一个女成员走近他，马克立即通过谈论展现出了他的兴趣。

起初聊天进行的很顺利，但随着谈话的进行，马克逐渐的向她靠近，而那位女士似乎离他越来越远，并显得很不自在。

当马克正要问她有关于澳大利亚习俗的问题时，站在旁边的一个男士往这边瞟了一眼，她找了个借口离开，去和那个男人说话。

留下马克傻傻的站在那里，他不知道为什么他们的交谈如此突然地停止了。

Question：Why did that women suddenly stop talking with mark and turned to another man?注释：这是一个对身体距离理解不同造成的误会。

在丹麦，正式场合中，个人空间大概在20厘米-30厘米之间。

而在澳大利亚，这样的场合需要40厘米-50厘米的身体距离。

所以丹麦人习惯近距离交谈，澳大利亚人习惯远距离交谈。

在这个情况下，马克尝试去建立自己正常的个人亲密空间，侵犯了澳大利亚女士的空间，正因如此，她感到了某种威胁，失去了舒适感。

就在那时，身旁的男人给了她一个离开的机会。

如果马克对于澳大利亚人所期待的个人空间有所了解的话，或许这个谈话会有所不同。

案例二：使用当地语言的问题。

弗兰克为了做研究的目的从澳大利亚来到中国，为此，他在大学里刻苦学习中文，并且能用中文很方便的和人交流。

而当他到达北京以后，他开始和当地人交谈，询问方向和建议。

尽管他几乎都是用中文和他们交流，但是他发现周围的人有时候会笑着用英语回答他，尽管他们对英语知之甚少。

新编跨文化交际英语教程复习资料详解

导言“新编跨文化交际英语教程•教师用书”主要是为使用“新编跨文化交际英语教程”教师配套的教学指南。

“新编跨文化交际英语教程”是在原有“跨文化交际英语教程”的基础上经过全面、系统修订而成，我们对全书做了较大的更新和完善，调整和增补了许多材料，力求使其更具时代性，更适合教学实际和学生需求。

为了进一步推进跨文化交际教学，在多年从事跨文化交际教学和研究的基础上，我们又特地编写了这本“新编跨文化交际英语教程•教师用书”，希望能对使用本教材进行教学的广大教师们，尤其是初次使用这本教材的教师们提供一些必要的引导和实质性的帮助。

为此，我们尽可能地为各单元中几乎所有的部分和项目都提供了参考提示。

除此之外，还补充了一些取自跨文化交际学重要著作的选段，供教师进一步了解相关背景知识和理论基础，以拓宽视野，有利于更好地进行教学。

同时我们还在书后附上了推荐的中文阅读书目（英文阅读书目可参看上海外语教育出版社的“跨文化交际丛书”系列）和有关跨文化交际的部分电影资料简介。

“新编跨文化交际英语教程”主要适用于高等学校英语专业教学中的跨文化交际课程，旨在通过课堂教学及相关活动使学生认识跨文化交际对当代世界所具有的重要意义和作用，了解文化对人类生活各个方面、尤其是交际活动的制约和影响，理解并把握交际活动的重要性、丰富性、复杂性，熟悉跨文化交际的基本构成以及所涉及的各种因素，培养跨文化意识，形成和发展对文化差异的敏感和宽容、以及处理文化差异问题的灵活性，提高使用英语进行跨文化交际的技能，为最终获得与不同文化背景人们进行深入交流的能力奠定基础。

通过使用本教材，教师也可从中获得更多有关文化（包括我们自己文化和外族文化）和跨文化交际的知识。

这本教材共分为10 个单元，涉及全球化时代的交际问题、文化与交际、各类文化差异、语言与文化、跨文化言语交际、跨文化非言语交际、时间与空间使用上的文化、跨文化感知、跨文化适应、跨文化能力等，包括了跨文化交际的各个方面，对其中一些重要问题都有相对深入的介绍与探讨。

《新编跨文化交际英语教程》复习资料U5

Unit 5Culture and Verbal CommunicationSome Ideas Related to verbal communication and culture1. Different orientations to communication patternsEast Asian orientation1. process orientation — communication is perceived as a process of infiniteinterpretation2. differentiated linguistic codes — different linguistics codes are used dependingupon persons involved and situations3. indirect communication emphasis — the use of indirect communication is prevalent and accepted as normative4. receiver centered — meaning is in the interpretation, Emphasis is on listening, sensitivity, and removal of preconception.North American orientation1. communication is perceived as the transference of messages2. Less differentiated linguistic codes — linguistic codes are not as extensively differentiated as East Asia3. Direct communication emphasis — direct communication is norm despite the extensive use of indirect communication4. 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 skills2. Direct and Indirect Verbal Interaction StylesThe 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 reveal 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 StylesThe 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 respectingunique, 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 StylesThe 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 singledout, 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 saying 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 IUnderstanding the Culture of Conversation Comprehension questions1. What made the author feel learning to converse in Mexico City was easier for him/her in one way, more difficult in anotherIt's easier because Mexicans service the relationship and they care about everyone in the conversation. But their 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 sunFor 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 ofconversationFor 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 example of a championship skier who was interviewed on TVThe 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 SwedeThe 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 conversationThere 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 knowIt 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 SwedesIt 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 IIThe Way People SpeakComprehension questions1. Why didn‟t the American openly disagree with the ItalianIn general, the American did not enjoy verbal conflicts over politics or anything else.2. What are the differences between “high involvement” style and “high considerateness” styleMany people from cultures that prefer ―high involvement styles tend to: (1) talk more; (2) interrupt more; (3) expect to be interrupted; (4) talk more loudly at times; and (5) talk more quickly than those from cultures favoring ―high considerateness styles. On the other hand, people from cultures that favor ―high considerateness styles tend to: (1) speak one at a time; (2) use polite listening sounds; (3) refrain from interrupting; and (4) give plenty of positive and respectful responses to their conversation partners.3. How do New Yorkers and Californians perceive each other because of their differences in conversational styleTo some New Yorkers, Californians seem slower, less intelligent, and not as responsive. To some Californians, New Yorkers seem pushy and domineering.4. What does the author think is the reasonable way to react to cultural differencesWe should know that the way the other speaks may be different from our way of speaking because he or she must have had a different cultural upbringing. We shouldn‘t judge the other according to our own standards of what is an acceptablecommunication style.5. How to determine whether a culture favors a direct or indirect style in communicationOne way to determine whether a culture favors a direct or indirect style in communication is to find out how the people in that culture express disagreement or how they say, ―No.6. On what occasions do American women tend to be more direct than menWhen talking about emotional issues and feelings, American women tend to be more direct than men.7. What are the goals of indirect communicationIndirect communication aims not to be angering, embarrassing, or shaming another person. Instead, it aims to be saving face and maintaining harmony in general.8. How is “Ping-Pong” conversational style different from “Bowling” styleIn an American ―Ping-Pong‖ conversation, one person has the ball and then hits it to the other side of the table. The other player hits the ball back and the game continues. Each part of the conversation follows this pattern: the greeting and the opening, the discussion of a topic, and the closing and farewell. However, in a Japanese ―Bowling‖ conversation, each participant waits politely for a turn and knows exactly when the time is right to speak. That is, they know their place in line. In Japanese conversation, long silences are tolerated. For Americans, even two or three seconds of silence can become uncomfortable.Case StudyCase 17When these two men separate, they may leave each other with very differentimpressions.Mr Richardson is very pleased to have made the acquaintance of Mr Chu and feels they have gotten off to a very good start. They have established their relationship on a first-name basis and Mr Chu‘s smile seemed to indicate that he will be friendly and easy to do business with. Mr Richardson is particularly pleased that he had treated Mr Chu with respect for his Chinese background by calling himHon-fai rather than using the western name, David, which seemed to him an unnecessaryimposition of western culture.In contrast, Mr Chu feels quite uncomfortable with Mr Richardson. He feels it will be difficult to work with him, and that Mr Richardson might be rather insensitive to cultural differences. He is particularly bothered that, instead of calling him David or Mr Chu, Mr Richardson used his given name, Hon-fai, the name rarely used by anyone, in fact. It was this embarrassment which caused him to smile. He would feel more comfortable if they called each other Mr Chu and Mr Richardson. Nevertheless, when he was away at school in North America he learned that Americans feel uncomfortable calling people Mr for any extended period of time. His solution was to adopt a western name. He chose David for use in such situations.Case 18Even if the American knew Urdu, the language spoken in Pakistan, he would also have to understand the culture of communication in that country to respond appropriately. In this case, hehad to say ―No at least three times.In some countries, for instance, the Ukraine, it may happen that a guest is pressed as many as seven or eight times to take more food, whereas in the UK it would be unusual to do so more than twice. For a Ukrainian, to do it the British way would suggest the person is not actually generous.Indeed, British recipients of such hospitality sometimes feel that their host isbehaving impolitely by forcing them into a bind, since they run out of polite refusal strategies long before the Ukrainian host has exhausted his/her repertoire of polite insistence strategies.Case 19Talking about what‘s wrong is not easy for people in any culture, but people in high-context countries like China put high priority on keeping harmony, preventing anyone from losing face, and nurturing the relationship. It seems that Ron Kelly had to learn a different way of sending message when he was in China. At home in Canada he would have gone directly to the point. But in China, going directly to the problem with someone may suggest that he or she has failed to live up to his orher responsibility and the honor of his or her organization is in question. Inhigh-context cultures like China, such a message is serious and damaging. Inlow-context cultures, however, the tendency is just to ―spit it out, to get it into words and worry about the result later. Senders of unwelcome messages use objective facts, assuming, as with persuasion, that facts are neutral, instrumental, and impersonal. Indirectness is often the way members of high-context cultures choose to communicate about a problem.Case 20It seems that the letters of request written in English as well as in Chinese by Chinese people are likely to preface the request with extended face-work. To Chinese people, the normal and polite way to form a request requires providing reasons that are usually placed before the requests. Of course, this is just the inverse of English conventions in which requests are fronted without much face-work. In the view of the English-speaking people, the opening lines of Chinese requests and some other speech acts do not usually provide a thesis or topic statement which will orient the listener to the overall direction of the communication. Worst of all, the lack of precision and thefailure to address the point directly may lead to suspicions that the Chinese speakers are beating around the bush. To them, the presence of a clear and concise statement of what is to be talked about will make the speech more precise, more dramatic, and more eloquent.However, the Chinese learning and using English in communication may find it difficult to come to terms with the common English tendency to begin with a topic statement. In the Chinese culture, stating one‘s request or main point at the beginning would make the person seem immodest, pushy, and inconsiderate for wanting things. If your speech gives others the impression that you are demanding something, you would lose face for acting aggressively and not considering the others.Thus you‘d be hurting people by claiming something for yourself.In such a situation, it is usually considered a smart strategy if you carefully delineate the justifications that will naturally lead to your request or argument. Therefore, instead of stating their proposition somewhere in the beginning and then proceeding to build their case, Chinese people often first establish a shared context with which to judge their requests or arguments. Only after carefully prefacing them with an avalanche of relevant details, as if to nullify any opposition, will they present the requests or arguments.。

新编跨文化交际英语教程1~7单元翻译

Unit 2 Page 60 Unit 3 Page 96Unit 5 Page 175 Unit 6 Page 215Case 2A common cultural misunderstanding in classes involves conflicts between what is said to be direct communication style and indirect communication style. In American culture, people tend to say what is on their minds and to mean what they say. Therefore, students in class are expected to ask questions when they need clarification. Mexican culture shares this preference of style with American culture in some situations, and that‘s why the students from Mexico readily adopted the techniques of asking questions in class. However, Korean people generally prefer indirect communication style, and therefore they tend to not say what is on their minds and to rely more on implications and inference, so as to be polite and respectful and avoid losing face through any improper verbal behavior. As is mentioned in the case, to many Koreans, numerous questions would show a disrespect for the teacher, and would also reflect that the student has not studied hard enough.Case 3The conflict here is a difference in cultural values and beliefs. In the beginning, Mary didn’t realize that her Dominican sister saw her as a member of the family, literally. In the Dominican view, family possessions are shared by everyone of the family. Luz was acting as most Dominican sisters would do in borrowing without asking every time. Once Mary understood that there was a different way of looking at this, she would become more accepting. However, she might still experience the same frustration when this happened again. She had to find ways to cope with her own emotional cultural reaction as well as her practical problem (the batteries running out).Case 6When a speaker says something to a hearer, there are at least three kinds ofmeanings involved: utterance meaning, speaker’s meaning and hearer’s meaning. In the dialogue, when Litz said ‘How long is she going to stay?’ she meant to say that if she knew how long her mother-in-law was going to stay in Finland, she would be able to make proper arrangements for her, such as taking her out to do some sightseeing. However, her mother-in-law overheard the conversation, and took Litz’s question to mean “Litz does not want me to stay for long”. From the Chinese point of view, it seems to be inappropriate for Litz to ask such a question just two days after her mother-in-law’s arrival. If she feels she has to ask the question, it would be better to ask some time later and she should not let her mother-in-law hear it.Case 7Keiko insists on giving valuable gifts to her college friends, because in countries like Japan, exchanging gifts is a strongly rooted social tradition. Should you receive a gift, and don’t have one to offer in return, you will probably create a crisis. If not as serious as a crisis, one who doesn’t offer a gift in return may be considered rude or impolite. Therefore, in Japan, gifts are a symbolic way to show appreciation, respect, gratitude and further relationship.Keiko obviously has taken those used items from Mary, Ed and Marion as gifts, for she probably doesn’t know that Americans frequently donate their used household items to church or to the community. Mary, Ed and Marion would never consider those used household items given to Keiko as gifts. No wonder they felt very uncomfortable when they received valuable gifts in return.Case 10In Japan, a company is often very much like a big family, in which the manger(s) will take good care of the employees and the employees are expected to devote themselves to the development of the company and, if it is necessary, to sacrifice their own individual interests for the interests of the company, from which, in the long run, the employees will benefit greatly. But for the French, a company is just a loosely- knit social organization wherein individuals are supposed to take care of themselves and their families. Moreover, the way the French make decisions in the family might also be different from the typical Japanese one, which may not often involve females and the power to decide usually lies with the dominating male. As there are such cultural differences between the Japanese and the French, Mr. Legrand’s decision made Mr. Tanaka feel dumbfounded.Case 12In this case, it seems that the Chinese expectations were not fulfilled. First, having two people sharing host responsibilities could be somewhat confusing to the hierarchically minded Chinese. Second, because age is often viewed as an indication of seniority, the Chinese might have considered the youth of their Canadian hosts as slight to their own status. Third, in China, it is traditional for the host to offer a welcome toast at the beginning of the meal, which is the reciprocated by the guests; by not doing so, the Canadian might be thought rude. The abrupt departure of the Chinese following the banquet was probably an indication that they were not pleased with the way they were treated. The Canadians’ lack of understanding of the Chinese culture and the Chinese ways of communication clearly cost them in their business dealings with the visiting delegation.Case 17When these two men separate, they may leave each other with very different impressions.Mr Richardson is very pleased to have made the acquaintance of Mr Chu and feels they have gotten off to a very good start. They have established their relationship on a first-name basis and Mr Chu’s smile seemed to indicate that he will be friendly and easy to do business with. Mr Richardson is particularly pleased that he had treated Mr Chu with respect for his Chinese background by calling him Hon-fai rather than using the western name, David, which seemed to him an unnecessary imposition of western culture.In contrast, Mr Chu feels quite uncomfortable with Mr Richardson. He feels it will be difficult to work with him, and that Mr Richardson might be rather insensitive to cultural differences. He is particularly bothered that, instead of calling him David or Mr Chu, Mr Richardson used his given name, Hon-fai, the name rarely used by anyone, in fact. It was this embarrassment which caused him to smile. He would feel more comfortable if they called each other Mr Chu and Mr Richardson. Nevertheless, when he was away at school in North America he learned that Americans feel uncomfortable calling people Mr for any extended period of time. His solution was to adopt a western name. He chose David for use in such situations.Case 19Talking about what’s wrong is not easy for people in any culture, but people in high-context countries like China put high priority on keeping harmony, preventing anyone from losing face, and nurturing the relationship. It seems that Ron Kelly had to learn a different way of sending message when he was in China. At home in Canada he would have gone directly to the point. But in China, going directly to the problem with someone may suggest that he or she has failed to live up to his or her responsibility and the honor of his or her organization is in question. In high-context cultures like China, such a message is serious and damaging. In low-context cultures, however, the tendency is just to “spit it out”, to get it into words and worry about the result later. Senders of unwelcome messages use objective facts, assuming, as with persuasion, that facts are neutral, instrumental, and impersonal. Indirectness is often the way members of high-context cultures choose to communicate about a problem. Case 21Sometimes our best intentions can lead to breakdowns (故障)in cross-cultural communication. For example, one of the very common manners of touching --- handshaking --- may result in conflict when performed with no consideration of cultural differences. Among middle-class North American men, it is customary to shake hands as a gesture of friendship. When wanting to communicate extra friendliness, a male in the United States may, while shaking hands, grasp with his left hand his friend’s right arm. However, to people of Middle Eastern countries, the left hand is profane (亵渎的) and touching someone with it is highly offensive. Therefore, in Vernon’s eyes, Kenneth was actually an extremely offensive message to him. Case 22In Puerto Rican culture, as in some other Latin American and Eastern cultures, it is not right for a child to keep an eye-contact with an adult who is accusing him or her, while in the United States, failing of meeting other person’s eye accusing him or her would be taken as a sign of guiltiness. As the principal knew little about this cultural difference in using eye-contact, he decided that the girl must be guilty. Generallyspeaking, avoiding eye-contact with the other(s) is often considered as an insult in some cultures, but may signify respect for authority and obedience in other cultures. Case 25For people from the American culture and western European cultures, one’s time should be scheduled into segments or compartments which are to be kept discrete from one another. They prefer to do one thing at a time. They will be annoyed when they have made an appointment with somebody, only to find a lot of other things going on at the same time. They don’t like to interrupt others and be interrupted by other while they are doing something. In contrast, people from many other cultures including the Chinese culture are more likely to operate with several people, ideas, or matters simultaneously. They are more easily distracted and subject to interruptions, which they would not usually mind very much. The miscommunication between Katherine and the director can be ascribed to their lack of knowledge about each other’s way of using time.In this case, to the Chinese director as well as many other Chinese people, it is natural to handle the other things which needed to be dealt with immediately. He may have thought that, in this way, he utilized the time best. But to Katherine and most Westerners, it’s quite different. They tend to do things strictly according to their schedule and appointments with others, which is their concept of using time best.高语境交流和低语境交流（由高到低排列）Japanese, Chinese, Korean, African American, Native American, Arab, Greek, Latin,Italian,English,Frech,Amercian,Scandinavian,German,German-Swiss。

《新编跨文化交际英语教程》复习资料U4

Unit 4 Language and CultureSome Ideas Related to language and culture1. Interrelationship between culture and languageEach culture has its own peculiarities and throws special influence on the language system。

For example，referring to the same common domestic animal, English chooses the word “dog", while Chinese has its own character “狗”；Chinese has the phrase “走狗” while English has the expression “running dog”，but the meanings attributed to the two expressions are completely different according to Chinese culture and Western culture respectively. To Westerners, “running dog" has a positive meaning since the word “dog"，in most cases, is associated with an image of an animal pet－the favorite friend，thus they have the phrases “lucky dog”（幸运儿), “top dog” (胜利者）, “old dog” （老手）, “gay dog” (快乐的人）, and it is usually used to describe everyday life and behavior，as in “Love me, love my dog” (爱屋及乌）,“Every dog has its day” (凡人皆有得意日)。

大学英语跨文化交际教程期末复习要点ppt

❖ 4 points (Page 19)
Passage A: The American Family
American Family
1. The tradition American family is a “nuclear family”, referring to a husband, a wife and their children.P1
Review of Culture Course
The English Character
the English character
Key words:
• reserved • modest • humorous • sportsmanship
❖What is a reserved person like? P1 ❖What is the sportsmanship? P7
❖ The core of the Chinese value has some relationship with the Confucianism.
❖ In the Renaissance period of England, people began to emphasize the dignity of human beings and the importance of the present life. Man not only had the right to enjoy the beauty of their life, but also had the ability to perfect themselves and perform wonders. This is the rudiment of Humanism.
Five Relationships of Confucianism: ruler-minister, father -son, husband-wife, elder-younger brother and friend-friend.

新编跨文化交际英语教程单元知识点梳理Unit1-3

新编跨文化交际英语教程单元知识点梳理Unit1-3第一篇：新编跨文化交际英语教程单元知识点梳理Unit1-3 Unit 1 Communication Across Cultures 1.The need for intercultural communication: New technology;Innovativecommunicationsystem;Globalization of the economy;Changes in immigration patterns 2.Three major socio-cultural elements influence communication are: culturalvalues;worldview(religion);social organization(family and state).3.Nonverbal behavior: gestures, postures, facial expressions, eye contact and gaze, touch(Chinese people are reluctant to express their disproval openly for fear of making others lose face.)4.Six stumbling blocks in Intercultural communication(1)Assumption of similarities(2)Language differences(3)Nonverbal misinterpretations(4)Preconception and stereotypes先入之见刻板印象(5)Tendency to evaluate(6)High anxiety Unit 2 Culture and Communication 1.Characteristics of Culture: Culture is learned;Culture is a set of shared interpretations;Culture involves Beliefs, Values, and Norms(规范，准则);Culture Affects Behaviors;Culture involves Large Groups of people 2.Cultural identity文化身份refers to one’s sense of belonging to a particular culture or ethnic group.People consciously identify themselves with a group that has a shared system of symbols and meanings as well as normsfor conduct.3.Characteristics of Cultural Identity：Cultural identity is central to a person’s sense of self.Cultural identity is dynamic（动态的）.Cultural identity is also multifaceted（多方面的）components o f one’s self-concept.4.Intercultural communication defined: Intercultural communication refers to communication between people whose cultural perceptions and symbol systems are distinct enough to alter the communication event.5.Elements of communication: Context;Participants;Message;Channels;Noise;Feedback Unit 3 Cultural Diversity 1.Define worldview and religionWorldview: deals with a culture’s most fundamental beliefs about the place in the cosmos（宇宙）, beliefs about God, and beliefs about the nature of humanity and nature.Religion: refers to belief in and reverence for a supernatural power or powers regarded as creator and a governor of the universe.Three major religions :a.Christian Religions Groups（基督教的）b.Islam（伊斯兰教）c.Buddhism（佛教）2.Human nature:(1)is evil but perfectible(2)is a mixture of good and evil(3)good but corruptible(易腐化的)3.Relationship of Man to Nature:(1)subjugation to nature(2)harmony with nature(3)mastery with nature4.Social Relationship：Hierarchy;Group;Individual5.Cultual Dimensions: Hofstede identity 5 dimensions individualism vs collectivism;uncertainty avoidance;power distance;masculinity vs femininity;long-term vs short-term orientation6.High-Context and Low-context Cultures A high-context(HC)—high-contextcultures(Native Americans, Latin Americans, Japanese, Korean and Chinese): information is often provided through gesture, the use of the space, and even silence.Meaning is also conveyed through status(age, sex, education, family background, title, and affiliations)and through an individual’s informal friends and associates.A low-context(LC)—low-context cultures(German, Swiss as well as American)For example, the Asian mode of communication is often indirect and implicit, whereas Western communication tends to be direct and explicit—that is, everything needs to be stated.For example, members of low-context cultures expect messages to be detailed, clear-cut, and definite.The high-context people are apt to become impatient and irritated when low-context people insist on giving them information they don’t need.第二篇：新编英语教程 5 Unit 11 教案Unit 11 TEXT 1 CULTIVATING A HOBBY Winston ChurchillObjectives: to take notes as completely as possible in class.to present their interpretations of each paragraph.Section one Pre-reading questions:(15 mins.)1.What does ‘hobby’ mean?(refer to Lib.work)2.Do you have any hobbies? What are they?3.Do your hobbies do you any good? In what ways?4.Who is W.Churchill? What’s his hobby you know from what you have learned or from this text?(refer to Lib.work)In-reading interpretation:The teacher explains every sentence to the students while the latter try to take notes as quickly and completely as possible.After the text interpretation, the students are required to explain some sentences by their own.Para.1(15 mins.)1.Worry is a spasm of emotion;the mind catches hold of something and will not let it go.spasm: an involuntary muscular contraction;here, a sudden violent spell(of);a sudden convulsive movementWorry is a kind of feeling which catches you suddenly so that you can’t have any peace of mind.This feeling arises when you think about something without being able to discontinue thinking about it.Thus worry results.2.It is useless to argue with the mind in this condition.in this condition = when the mind catches hold of something and will not let it goIt is of no use trying to stop the troubled mind / the worry when it catches hold of something and will not let it go.i.e., when worry comes.3.The stronger the will, the more futile the task.(LW6-1)The stronger your will(to argue with the mind, or to stop the worry)is, the more ineffective/unsuccessful/useless it will be for you to achieve this task of stopping the worry.The more you attempt to shake off your worry, the harder it will be for you to get rid of it / have it off your mind.Then what can we do to stop the worry? 4.One can gently insinuate something else into its convulsive grasp.insinuate = introduce indirectly and subtly convulsive grasp = the worryThe only way is to have something else in mind so that it will not be grasped by worry / so as to replace the worry.What does ‘something else’ imply?Something else implies the hobby.5.And if this something else is rightly chosen, if it is really attended by the illumination of another field of interest, gradually, and often quite swiftly, the old undue grip relaxes and the process of recuperation and repair begins.attend = accompanied(comp.3-2)illumination = enlightenment, edificationanother field of interest = hobbythe old undue grip = worryrecuperation and repair = not becoming worried any longer If you choose the right thing to conquer your mind, if you have another field of interest to enlighten you, your worry, gradually or swiftly, will be relieved./ you will be released from the worry.6.This para.is about worry, which is repeatedly talked about.Instead of mentioning ‘worry’ again and again whenever it is talked about, Churchill uses some other phrases to refer to this annoying state of mind so as to avoid the monotony of expressions.Identify these phrases in the 1st paragraph.(comp.3-1)a spasm of emotion, its convulsive grasp, the old undue gripPara.2(10 mins.)1.The cultivation of a hobby and new forms of interest is therefore a policy of first importance to a public man.It is the most important for a public man to cultivate a hobby, because he is likely to have more worries in his work concerned with interrelationships with various kinds of people.2.But this is not a business that can be undertaken in a day or swiftly improvised by a mere command of the will.The growth of alternative mental interests is a long process.improvise = make or do without preparation, practice, sufficient material, etc.But a hobby cannot be cultivated and developed so quickly as you expect in your business.No matter how strong your will is, hobby cultivation has to undergo a long process.3.The seeds must be carefully chosen;they must fall on good ground;they must be sedulously tended, if the vivifying fruits are to be at hand whenneeded.(comp.3-3)This is a metaphor to describe the cultivation of a hobby.Explain it.The author compares ‘hobby’ to ‘seed’, ‘fitness(of a hobby)to an individual’ to ‘good ground’, and ‘the effect(in lessening one’s worry)’ to ‘fruit’ so that the reader can have something concrete to look at.This is certainly a more effective way to explain an idea, esp.an abstract or complex idea.(Analysis)sedulously = diligently, carefully, assiduouslyvivifying fruits = results that give one relaxation / refreshmentThe cultivation of a hobby is compared to that of a plant.First of all, the right hobby(the seed of a plant)must be carefully chosen for a person(good ground);then the process of cultivating a hobby, like that of growing a plant, requires care and effort.Only in this way can one reap in due t ime the fruit of one’s laborfor them a new pleasure, a new excitement is only an additional satiation.(LW6-4)command = have within reach, be master of, possessgratify = give pleasure or satisfaction to, indulgecaprice = sudden wish to have, or do sth., whimsatiation = complete satisfaction, wearying oneself with too muchSince those very wealthy people can afford to get access to almost anything they may think of(those people can get whatever they want)and to turn the most fanciful ideas into reality(to turn whatever they dream or desire into reality), there is nothing in this world that can interest or excite them any more.To them, a new pleasure, a new excitement may very often make them even more bored about life.They are the unfortunate people.(comp.3-5)Why does Churchill classify as unfortunatethose people who can command everything they want, gratify every caprice and lay their hands on almost every object of desire? Do you think Churchill’s attitude towards those people is really one of sympathy?These people are simply hopeless;nothing works to relieve them of their boredom.Churchill does not really feel sympathetic towards them.Note the phrase ‘avenging boredom’.He seems to think that this is what they deserve.2.In vain they rush frantically round from place to place, trying to escape from avenging boredom by mere clatter and motion.frantically = widely excited(with joy, anxiety, pain, etc.)狂乱地avenging boredom =(note 3)boredom that gives(them)no peace or that inflicts suffering(upon them)clatter and motion =(note 4)This refers to the frantic rush from place to place of those who can command all they want.These kind of people rush frantically here and there(which implies, do this and that as their hobbies), talk this and that, intending to escape from the boredom they are deeply involved in, but their effort is in vain.3.For them discipline in one form or another is the most hopeful path.How do you understand ‘discipline’ here?(comp.3-6)Regularity, a more regularized way of lifeThis sentence is a suggestion for this kind of people: to lead a regularized way of life.Only in this way can they escape from the boredom.Para.5(15 mins.)1.It may also be said that rational, industrious, useful human beings are divided into two classes: first, those whose work is work and whose pleasure is pleasure;and secondly, those whose work and pleasure are one.Here another classification of human beings is made: 1)those who take workand pleasure as two distinguished things, 2)those who combine work and pleasure together, getting pleasure from the work.2.Of these the former are the majority.They have their compensations.The long hours in the office or the factory bring with them as their reward, not only the means of sustenance, but a keen appetite for pleasure even in its simplest and most modest pensation = sth to make up for, here referring to the following sentence.sustenance =(flourishing quality of)food and drink 营养, 食物Their long-hour work brings them bread, or they have to earn their living by working hard.After work, they relax themselves and enjoy themselves in a simple way.(comp.3-7)Can you suggest one or two of the simplest and most modest forms of pleasure?Jogging, taking a walk, listening to music on the radio, watching TV, gardening 3.But Fortun e’s favored children belong to the second class.In what sense are the second class of people, i.e., those whose work and pleasure are one, ‘Fortune’s favored children’?(comp.3-8)or, why does the author call the 2nd class ‘fortune’s favored children’?There is never a clash between work and pleasure.They are always happy to work.They are just like children who take everything as pleasure.4.Their life is a natural harmony.For them the working hours are never long enough.Each day is a holiday, and ordinary holidays when they come are grudged as enforced interruptions in an absorbing vocation.grudged = accepted with great reluctance(comp.3-9)This class of people enjoy their work, and take it as a kind of pleasure.They enjoy every working day so much that they regard the weekends and the public holidays as the interruptions of theirdelightful work.They are quite reluctant to take any holidays.5.Yet to both classes the need of an alternative outlook, of a change of atmosphere, of a diversion of effort, is essential.An alternative outlook, a change of atmosphere, a diversion of effort all refer to ‘hobby’.So it is of the first importance / of the great necessity for both of the classes to cultivate a hobby.Everyone should have a hobby.6.Indeed, it may well be that those whose work is their pleasure are those who most need the means of banishing it at intervals from their minds.(comp.3-10)What does the word ‘it’ refer to?their work(comp.3-11)the means of banishing it at intervals from their minds refers to the notion of ‘hobby’.(LW6-5)In fact,(it is probably those whose work provides them with their enjoyment who are most in need of periodic distractions from it.i.e.,)the second class of people are most in need of cultivating a hobby.Homework assignment:Read your own notes and consult others’ to make it complete in order to understand the text fully/thoroughly.Mark where you find difficult and raise your questions in the next class.Read O & D and try to answer the question.Section two 1.Pose your problems for discussion(20 mins.)p.1: the purpose of the writing(B)-to bring home to the reader the importance of cultivating a rightly chosen hobby.(5 mins.)p.2: True or false(5 mins.)4.O & D: What Churchill argues for in this passage is obviously the significance of a good hobby for rational, industrious human beings.But the 1st para.is devoted to a definition of ‘worry’, and a large portion of the rest of the text to the classifications of human beings.How are they relevant tohis argument?(10 mins.)Churchill’s concern here is the role hobbies play in relaxing the mind of rational, industrious, useful human beings.T o explain how a hobby works, he must first of all explain what worry really is.But Churchill is not of the opinion that any given hobby can produce this soothing effect under all circumstances.T o make this clear, he has to make the first classification.He then turns to classifying the majority of human beings into two further categories.The purpose of doing this is to emphasize the point that hobby is necessary for all including those who think they do not need one as a diversion from work;as a matter of fact, they are the ones for whom the cultivation of a hobby is even more necessary.4.Interaction activity:(LW7)Talk about how a hobby can sometimes help to release your worry.a.Brainstorming in the groups(10 mins.)b.Air the opinions in class(15 mins.)Section three TEXT 2 A DEBT TO DICKENS Pearl S.BuckRead the text by the students themselves and retell it by using ‘I’ or ‘Pearl S.Buck’.Cues: a seven-year child, in a remote Chinese countryside, the valley, the Youngtze River;the boat folk and the farm folk, lingered and saw the customs, the way of living, fishing and thrashing, the babies alive and dead;foreign devil, yellow curls and blue eyes, alien and isolated, parents too busy to care for her;an impossibly voracious reader, read everything she could get;novels by Charles Dickens, deep in them, read them again and again, over and over for about ten years, feel herself at home, not alien, entered into her own heritage;all the teaching she got from Dicken’s novels, love all sorts of people, hate hypocrisy, kindness and goodness, money grubbing, the good a little less undiluted and the evil a little more mixed, a zest for life, merry Christmas, those funny characters in the novels.第三篇：新编英语教程 6 Unit 6 教案Unit Six TEXT IDULL WORK Eric HofferObjectives: To catch the central idea of each paragraph.T o discuss that even tful life kills rather than stimulates a man’s instinct for creation./all work and no play makes Jack a dull boy.Pre-class work:Find out more about the figures mentioned in the text than those provided in the notes: Amos, Socrates, Omar, Jesus Christ, Albert Einstein, Niccolo Machiavelli, Immanuel Kant, John Keats, Sophocles, John Milton, Benvenuto Cellini.Pre-reading Questions: 1.Do you think you can achieve much if you live a plain, ordinary life? 2.Does monotonous, routine work dull one’s mind?In-reading Comprehension Para.1 1.There seems to be general assumption that brilliant people cannot stand routine;that they need a varied, exciting life in order to do their best.to do their best: to achieve their potential creativeness;to best exercise their talent(comp.3-1)It is generally believed that a colorless life can freeze a creative mind, and only a colorful life can inspire a man to creative work.2.Tell about this para.in your own words.There is an assumption that brilliant people cannot stand routine life, and they need a colorful life;while dull people are suited for dull work.The present-day young are more brilliant than the young of the past because they are better educated.Therefore they prefera colorful life to a dull, routine one.3.What is the purpose of this para.?This is an introductory para.to put forward an assumption(successful mendull, routine life)so as to raise a question: Is the assumption right or wrong? Para.2 1.What is the ‘opposite’ that H says is ‘nearer the truth’? What is the purpose of this para.?(comp.3-2)As it goes in the 1st sentence, the successful men do not crave for(= long for)colorful life.The contrary is also true(反过来说): people who achieve much are often those content with the routine, uneventful life they live, or, the successful men are satisfied with the routine/uneventful/colorless life they are leading.This is the central idea of this para.and H supports it by citing examples of some well-reputed men who led a colorless routine life.2.Identify those great figures mentioned in this para.and say something about them.Amos the sheepherder: a minor prophet in the Old Testament 阿摩斯，旧约中１２个小先知中的第三名Socrates the stonemason: Greek philosopher well known for his sophistrySocrates of Athens, who flurished in the last half of the 5th century, was the 1st of the great trio of ancient Greekswho laid the philosophical foundations of Western culture.He was born in or about 470 BC.His father Sophroniscus was a sculptor, mother a midwife, 3 sons, one an infant.There were 2 counts in the accusation: ‘corruption of the young’ and ‘neglect of the gods whom the city worships and the practice of religious novelties.’ An escape was planned by his freind Crito, but S refused to hear of it, on the grounds that the verdict, though contrary to the fact, was that of a legitimate court and musttherefore be obeyed.The story of his last day, with his drinking of the hemlock, has been perfectly told in the Phaedo of Plato.Though a good fighting man, his outward appearance was grotesque.Stout and not tall with prominent eyes, snub nose, broad nostrils, and wide mouth, he seemed a very Silenus.But as his freinds knew, he was ‘all glorious within,’ ‘the most upright man of that day.’(Plato)Omar the tentmaker: Persian astronomer and poetJesus Christ: 上帝的独生子。

《新编跨文化交际英语教程》复习资料U2

Unit 2 Culture and CommunicationSome Ideas Related to Culture and Communication1. Various Definitions of CultureThe word culture has numerous meanings. It is said that there are more than 150 definitions about culture. Culture was treated earlier as a complex whole of our social traditions and as a prerequisite for us to be a member of the society. Culture can be a set of fundamental ideas, practices, and experiences of a group of people that are symbolically transmitted generation to generation through a learning process. Culture may as well refer to beliefs, norms, and attitudes that are used to guide our behaviors and solve human problem.2. Culture as a Way to Satisfy Human Needsa) the physiological needsb) the safety needsc) the belongingness needsd) the esteem needse) the self-actualization needs— Abraham Maslow, a psychologist3. Culture as an IcebergCulture is compared to an iceberg that one tenth of it is above the water and nine tenths is below the water. The part above water is the overt culture which can be seen clearly, while the part below water is the deep culture which is out of our awareness.4. Characteristics of Culturea) Culture is holistic.This characteristic underscores the complex nature of culture. As a holistic system, an education system, a religious system, an association system, a political system, and so on, the various aspects of culture are closely interrelated. In other worlds, any change in a subsystem will affect the whole system. For example, the American Civil Rights Movement brought about changes in different facets of American culture and altered American attitude, values, and behaviors.b) Culture is acquired.We begin to consciously and unconsciously learn our culture in our early life through the process of socialization or enculturation. Interaction with family members and friends is the most common way for us to learn our culture. Other sources for learning our culture are schools, churches, media, folk tales, and art.c) Culture is changing.Cultures are constantly changing over time. Some cultures are more open and accepting of change, others tend to resist it. Cultures change in the process of transmission from generation to generation, group to group, and place to place. The American Civil War and China’s Opium War brought great social and cultural changes to both societies.d) Culture is pervasive.Like the ubiquitous air we breathe, culture penetrates into every aspect of our life and influences the way we think, the way we talk, and the way we behave. Culture combines visible and invisible things around us. Culture is the sum total of human society and its meanings.5. Some Components of CommunicationThe communication process involves the following interrelated elements: the context of the communication, the participants, the message being communicated, the channels through which the communication occurs, the presence or absence of “noise”, and the verbal and nonverbal responses known as feedback.Context；Source；Encoding；Message；Channels；Noise；Feedback；Receiver；Decoding；Receiver’s responseReading IWhat Is CultureComprehension questions1. Which of the definitions given above do you prefer? Why?Some may prefer a short definition, such as the one given by E. Sapir or R. Benedict, for it is highly generalized and easy to remember. Some may prefer a longer one, such as Edward T.Hall‘s definition of culture, because it provides us with a more comprehensive understanding of culture and points out the all-pervasive impact of culture on human life in different dimensions.2．What have you learned from those definitions about culture?Many things can be learned from those definitions, for each definition, though not without its limitations, tells us something very important about culture or certain aspect(s) of culture.3. Do you agree that our lower needs always have to be satisfied before we can try to satisfy the higher needs?Even though this is generally the case, there will still be some exceptions. Sometimes people might prefer to satisfy higher needs, for instance, esteem needs, before their lower needs, such as certain physiological needs or safety needs are satisfied.4. What examples can you give about how people of different cultures achieve the same ends by taking different roads?For example, everyone has to eat in order to live and this is universally true. However, to satisfy this basic need, people of various cultures may do it in very different ways: what to eat and how to eat it vary from culture to culture.5. What behaviors of ours are born with and what are learned in the cultural environment? Instinctive behaviors are behaviors that we are born with and ways of doing things in daily life, such as ways of eating, drinking, dressing, finding shelter, making friends, marrying, and dealing with death are learned in the cultural environment.6. What other cultural differences do you know in the way people do things in their everyday life?We can also find cultural differences in ways of bringing up children, treating the elderly, greeting each other, saving and spending money, and many other things people do in everyday life.7. In what ways are the Chinese eating habits different from those of the English-speaking countries?We Chinese may enjoy something that is not usually considered as edible by the English-speaking people. Generally we prefer to have things hot and lay much emphasis on tastes. We tend to share things with each other when we are eating with others.Reading IIElements of CommunicationComprehension questions1. What are the aspects of context mentioned above?One aspect of context is the physical setting, including location, time, light, temperature, distance between communicators, and any seating arrangements. A second aspect of context is historical. A third aspect of context is psychological. A fourth aspect of context is culture.2. In what ways would your posture, manner of speaking or attire change if you move from one physical setting to another, for example, from your home to a park, to a classroom, to a restaurant, to a funeral house, etc?One‘s posture, manner of speaking or attire change from being casual to formal gradually from home to a park, to a classroom, to a restaurant, to a funeral house, etc, according to different formalness and seriousness of these situations.3. How do people acquire communication norms in their life?People acquire communication norms from their experiences in life.4. What examples can you give to describe some Chinese norms in our everyday communication?For example, it s eems to be a norm in China to address one‘s boss by his or her title and never to express one‘s disapproval directly to him or her.5. How can we play both the roles of sender and receiver in communication?As senders, we form messages and attempt to communicate them to others through verbal and nonverbal symbols. As receivers, we process the messages sent to us and react to them both verbally and nonverbally.6. Does the sender plays a more important role than the receiver in communication?No, they are equally important for both of them are essential in the process of communication.7. In what ways do the differences between participants make communication more or less difficult?Three especially important variables affecting participants which are relationship, gender, and culture make communication more or less difficult.8. What is a symbol and what is a meaning?The pure ideas and feelings that exist in a person‘s mind represent meanings. The words, sounds, and actions that communicate meaning are known as symbols because they stand for the meanings intended by the person using them.9. How can meanings be transferred from one person to another? What problems may arise in this process?A message from one person is encoded into symbols and then decoded into ideas and feelings to another person. In this process of transforming include nonverbal cues, which significantly affect the meaning created between the participants in a communication transaction.10. When are unintended or conflicted meanings likely to be created?Unintended meanings are created when the decoding person receives a meaning unrelated to what the encoder thought he or she was communicating. Conflicting meanings are created when the verbal symbols are contradicted by the nonverbal cues.11. Which channels do you usually prefer in communication? Why?Of the five channels, some may prefer sight. As the old saying goes, words are but wind, but seeing is believing.12. What examples can you find to show that one channel is more effective than others for transmitting certain messages?For example, when asking a lady for a date, a young man may wear an immaculate suit and spray some perfume to show that he highly values this date with her. In this case, sight and smell are definitely more effective than words for conveying that particular message. 13. What are the things that can create noises in the process of communication?Sights, sounds, and other stimuli in the environment that draw people‘s attention away from intended meaning are known as external noise. Thoughts and feelings that interfere with the communication process are known as internal noise. Unintended meanings aroused by certain verbal symbols can inhibit the accuracy of decoding. This is known as semantic noise.14. What should we do to reduce the interference of noise in communication?When communicating with others, we should pay undivided attention to communication itself, avoiding being distracted by any external or internal noise. Besides, we should make sure that what we say is correctly understood by others and vice versa to prevent semantic noise from generating.15. Why is feedback a very important element of communication?Feedback is very important because it serves useful functions for both senders and receivers: it provides senders with the opportunity to measure how they are coming across, and it provides receivers with the opportunity to exert some influence over the communication process.16. What will you usually do when you receive negative feedback in communication?Open.Case StudyCase 5In China, it is often not polite to accept a first offer and Heping was being modest, polite and well-behaved and had every intention of accepting the beer at the second or third offer. But he had not figured on North American rules which firmly say that you do not push alcoholic beverages on anyone. A person may not drink for religious reasons, he may be a reformed alcoholic, or he may be allergic. Whatever the reason behind the rule, you do not insist in offering alcohol. So unconscious and so strong are their cultural rules that the Americans equally politely never made a second offer of beer to Heping who probably thought North Americans most uncouth.However, what we have to remember is that cultures are seldom a strict either-or in every instance for all people and there are always individual differences. Probably this young Chinese nurse was very different from Heping or, unlike Heping, she may have known something about the American cultural rules and was just trying to behave like an American when she was in an American family.Case 6When a speaker says something to a hearer, there are at least three kinds of meanings involved: utterance meaning, speaker‘s meaning and hearer‘s meaning. In the dialogue, when Litz said ‗How long is she going to stay?‘ she meant to say that if she knew how long her mother-in-law was going to stay in Finland, she would be able to make proper arrangements for her, such as taking her out to do some sightseeing. However, her mother-in-law overheard the conversation, and took Litz‘s question to mean ―Litz does not want me to stay for long‖. From the Chinese point of view, it seems to be inappropriate for Litz to ask such a question just two days after her mother-in-law‘s arrival. If she feels she has to ask the question, it would be better to ask some time later and she should not let her mother-in-law hear it.Case 7Keiko insists on giving valuable gifts to her college friends, because in countries like Japan, exchanging gifts is a strongly rooted social tradition. Should you receive a gift, and don‘t have one to offer in return, you will probably create a crisis. If not as serious as a crisis, onewho doesn‘t offer a gift in return may be considered rude or impolite. Therefore, in Japan, gifts are a symbolic way to show appreciation, respect, gratitude and further relationship.Keiko obviously has taken those used items from Mary, Ed and Marion as gifts, for she probably doesn‘t know that Americans frequently donate their used household items to church or to the community. Mary, Ed and Marion would never consider those used household items given to Keiko as gifts. No wonder they felt very uncomfortable when they received valuable gifts in return.Case 8As the Chinese girl Amy fell in love with an American boy at that time, it seems that she preferred to celebrate Christmas in the American way, for she wanted very much to appear the same as other American girl. She did not like to see her boyfriend feel disappointed atthe ―shabby Chinese Christmas. That‘s why she cried when she found out her parents had invited the minister‘s family over for the Christmas Eve dinner. She thought the menu for the Christmas meal created by her mother a strange one because there were no roast turkey and sweet potatoes but only Chinese food. How could she notice then the foods chosen by her mother were all her favorites?From this case, we can find a lot of differences between the Chinese and Western cultures in what is appropriate food for a banquet, what are good table manners, and how one should behave to be hospitable. However, one should never feel shameful just because one‘s culture is different from others‘. As Amy‘s mother told her, you must be proud to be different, and your only shame is to have shame.。

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Unit 5Culture and Verbal Communi cati on1. Differe nt orie ntati ons to com muni cati on patter nsEast Asia n orie ntati on1. process orie ntati on ——com muni cati on is perceived as a process ofinfinite in terpretatio n2. differe ntiated lin guistic codes ——differe nt li nguistics codes areused depe nding upon pers ons invo Ived and situati ons3. i ndirect com muni cati on emphasis —the use of in direct com muni cati onis prevale nt and accepted as no rmative4. receiver centered —meaning is in the interpretation. Emphasis is onlistening, sensitivity, and removal of preconception.North America n orie ntati on1. com muni cati on is perceived as the tran sfere nee of messages2. Less differe ntiated lin guistic codes ——lin guistic codes are not asexte nsively differe ntiated as East Asia3. Direct com muni cati on emphasis —direct com muni cati on is n orm despitethe exte nsive use of in direct com muni catio n4. sen der cen tered —meaning is in the message created by the sen der.Emphasis is on how to formulate the best message, how to improve source credibility and delivery skills2. Direct and In direct Verbal In teracti on StylesThe tone of voice, the speaker' s intention, and the verbal content reflect our way of speaking, our verbal style, which in turn reflectsour cultural and pers onal values and sen time nts.Verbal style frames “hoW' a message should be interpreted. The direct-indirect verbal interaction dimension can be thought of asstraddli ng a continuum. In dividuals in all cultures use the gradatio ns of all these verbal styles, depe nding on role ide ntities, in teracti ongoals, and situations. However, in individualistic cultures, people tendto encoun ter more situati ons that emphasize the prefere ntial use ofdirect talk, pers on-orie nted verbal in teractio n, verbalself-enhancement, and talkativeness. In contrast, in collectivisticcultures, people tend to encoun ter more situati ons that emphasize theprefere ntial use of in direct talk, status-orie nted verbal in teractio n, verbal self-effaceme nt, and sile nee.The direct and in direct styles differ in the exte nt to whichcom muni cators reveal their inten ti ons through their tone of voice andthe straightforward ness of their content message. In the direct verbalstyle, statements clearly reve al the speaker' s intentions and are enun ciated in a forthright tone of voice. In the in direct verbal style, on the other hand, verbal statements tend to camouflage the speaker ' s actual in ten tio ns and are carried out with more nuan ced tone of voice.For example, the overall . American verbal style often calls for clearand direct com muni catio n. 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-c on text com muni cati on character.3. Perso n-Orie nted and Status-Orie nted Verbal StylesThe person-oriented verbal style is individual-centered verbal mode thatemphasizes the importa nee of in formality and role suspe nsion. Thestatus-oriented verbal style is a role-centered verbal mode thatemphasizes formality and large power dista nee. The former emphasizes theimportanee of symmetrical interaction, whereas the latter stressesasymmetrical in teracti on.The person-oriented verbal style emphasizes the importanee of respect ing uniq ue, pers onal ide ntities in the in teractio n. The status-orie nted verbal styleemphasizes the importa nee of honoring prescribed power-based membership identities. Those who engage in status-oriented verbal interaction use specific vocabularies andparali nguistic features to acce ntuate the status dista nee of the role relati onships ., i n pare nt-child in teracti on, superior-subord in ate relations, and male-female interaction in manyLatin American cultures).While low-c on text cultures tend to emphasize the use of thepers on-orie nted verbal style, high-c on text cultures tend to value the status-orie nted verbal mode.4. Self-E nhan ceme nt and Self-Effaceme nt Verbal StylesThe self-enhancement verbal style emphasizes the importanee of boast ing a bout one' s accomplishme nts and abilities. Theself-effacement verbal style, on the other hand, emphasizes theimporta nee of humbli ng on eself via verbal restra in ts, hesitatio ns, modest talk, and the use of self-deprecation concerning one ' s effortor performa nee.For example, in manyAsian cultures, self-effacement talk is expectedto sig nal modesty or humility .In Japa n, whe n one offers someth ing toano ther pers on such as a gift or a meal that one has prepared, verbalself-deprecation is expected. There are set expressions for verbalhumility 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 sentthe better part of two days planning and preparing t he meal. Of course the guest should protest such adisclaimer and reemphasize her or his gratitude. Self-effaceme nt is a n ecessary part of Japa nese polite ness rituals.In the . culture, individuals are encouraged to sell and boast about themselves, for example, in performa nee review or job in terview sessi ons, or else no one would notice their accomplishments. However, the notion of mercha ndiz ing on eself does not set well with the Japa nese. In Japa n, one does not like to sta nd out or be sin gled out, eve n by others; it is far worse to promote on eself.In many Asia n cultures, in dividuals believe that if their performa neeis good, their behavior will be noticed, for example, by their supervisors during promotion review situations. However, from the Western cultural standpoint, if myperformanee is good, I should documentor boast about it so that mysupervisor will be sure to take notice. This differenee is probably due to the observer-sensitive value of the Asian, high-c on text com muni cati on patter n, as opposed to thesen der-resp on sible value of the Western, low-c on text in teracti on 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 say in g is “ Make your harvest look big, lest your en emies rejoice ” . Effusive verbal self -enhancement is critical to theenhancement of one ' s face or honor in some large power distanee Arab cultures.Read ing IUn dersta nding the Culture of Conv ersati onComprehe nsion questi ons1. What madethe author feel learning to converse in Mexico City was easierfor him/her in one way, more difficult in anotherIt's easier because Mexica ns service the relati on ship and they careabout every one in the con versati on. But the ir conv ersati on does n ‘ t move in a straight line, drift ing around both in the topic and in theway they use words.2. Why did the Mexican customer slide into the topic of the full eclipse of the sunFor 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 con versati on.3. What did the America n bus in essma n feel about the Mexica n ? s way of con versati onFor the America n, a conv ersati on should have a topic, and he wantsto take a straight line through it from beginning to end. So he feltvery impatie nt about the Mexica n ‘ s way of conv ersatio n.4. What “conversational ideal ” was represented by the exa mple of achampi on ship skier who was in terviewed on TVThe Swedish conv ersatio nal ideal is to resp onse in a con cise mannerwithout elaborating specific details, especially those forself-promoti on..5. What problems are likely to occur if an American talks with a SwedeThe American may feel totally lost in the conversation since he or she would not get as much in formati on from the Swede as he or she has expected.6. What are the differe nces betwee n An glos and Athabaska ns inconv ersati onThere are a lot differe nces betwee n them. For in sta nee, at thebeg inning of a con versati on, An glos almost always speak first.Athabaska ns thi nk it is importa nt to know what the social relati on shipis before they talk with some one. There is ano ther differe nce in howlong one should talk. Athabaska ns tend to have Ion ger turns whe n theytalk with each other, but An glos expect shorter turns.7. Is it eno ugh just to learn to speak in grammatically correct mannerswhe n one lear ns a foreig n Ian guage What else does he or she also n eedto knowIt is far from eno ugh just to learn to speak in grammatically correct manners when one learns a foreign Ianguage. One also has to know about the culture of using the Ianguage in social life, things like who talks first, who talks n ext, who ope ns and closes conv ersati ons and how they do it, in order to be able to use the Ianguage in culturally appropriate mann ers.8. I n what ways are Chin ese similar to or differe nt from the America ns,Mexica ns and SwedesIt seems that we Chinese are somewhat similar to Mexicans in the way we are hav ing a conv ersatio n. Un like America ns, we do not usually move in a straight line in a con versati on and may also care much about the other ‘ s feeli ng.Read ing IIThe Way People SpeakComprehe nsion questi ons1. Why didn ? t the American openly disagree with the ItalianIn general, the American did not enjoy verbal conflicts over politicsor any thi ng else.2. What are the differences between “high invoIvement ” style and “high con siderate ness ” styleMany people from cultures that prefer —high invo Iveme nt styles tend to: (1) talk more; (2) interrupt more; (3) expect to be interrupted; (4) talk more loudly at times; and (5) talk more quickly than those fromcultures favori ng —high con siderate ness style s. On the other hand, people from cultures that favor —high con siderate ness styles tend to: (1) speak one at a time; (2) use polite listening sounds; (3) refrainfrom in terrupt ing; and (4) give ple nty of positive and respectfulresp on ses to their conv ersati on part ners.3. How do New Yorkers and California ns perceive each other because oftheir differences in conversational styleTo someNewYorkers, California ns seemslower, less in tellige nt, and not as resp on sive. To some Califor nians, New Yorkers seem pushy and domin eeri ng.4. What does the author thi nk is the reas on able way to react to cultural differe ncesWe should know that the way the other speaks may be differe nt fromour way of speak ing because he or she must have had a differe nt cultural upbringing. Weshouldn ‘t judge the other according to our own standardsof what is an acceptable com muni cati on style.5. How to determ ine whether a culture favors a direct or in direct stylein com muni cati onOne way to determ ine whether a culture favors a direct or in directstyle in com muni cati on is to find out how the people in that cultureexpress disagreeme nt or how they say, —No.6. On what occasi ons do America n wome n tend to be more direct tha n menWhen talking about emotional issues and feelings, American womentendto be more direct tha n men.7. What are the goals of in direct com muni cati onIn direct com muni cati on aims not to be an geri ng, embarrass ing, orsham ing ano ther pers on. In stead, it aims to be sav ing face and maintaining harm ony in gen eral.8. Howis “Ping-Pong' conversational style different from “ Bowling ” styleIn an American —Ping- Pong II conversation, one person has the balland then hits it to the other side of the table. The other player hitsthe ball back and the gamecontinues. Each part of the conversation followsthis patter n: the greeti ng and the ope ning, the discussi on of a topic,and the closing and farewell. However, in a Japanese —Bowling II conversation, each participant waits politely for a turn and knows exactlywhe n the time is right to speak. That is, they know their place in line.In Japa nese con versati on, long sile nces are tolerated. For America ns, eve n two or three sec onds of sile nee can become un comfortable.Case StudyCase 17When these two men separate, they may leave each other with very differe nt impressi ons.Mr Richards on is very pleased to have made the acqua intance of Mr Chu andfeels they have gotten off to a very good start. They have established their relati on ship on a first -n ame basis and Mr Chu 's smile seemed toin dicate that he will be frie ndly and easy to do bus in ess with. MrRichards on is particularly pleased that he had treated Mr Chuwith respect for his Chinese background by calling him Hon-fai rather than using the western n ame, David, which seemed to him an unn ecessary impositi on of wester n culture.In con trast, Mr Chu feels quite un comfortable with Mr Richards on. He feels it will be difficult to work with him, and that Mr Richards on might be rather insensitive to cultural differences. He is particularly bothered that, in stead of calli ng him David or Mr Chu, Mr Richards on usedhis give n n ame, Hon-fai, the n ame rarely used by anyone, in fact. It was this embarrassment which caused him to smile. He would feel more comfortable if they called each other Mr Chu and Mr Richards on.Nevertheless, whe n he was away at school in North America he lear ned that America ns feel un comfortable calli ng people Mr for any exte nded period of time. His solution was to adopt a western name. He chose Davidfor use in such situati ons.Case 18Even if the American knew Urdu, the Ianguage spoken in Pakistan, he would also have to un dersta nd the culture of com muni catio n in that country to resp ond appropriately .In this case, he had to say —No at least three times.In somecountries, for instanee, the Ukraine, it mayhappen that a guestis pressed as many as seven or eight times to take more food, whereas in the UK it would be unusual to do so more than twice. For a Ukrainian, to do it the British way would suggest the person is not actually generous.In deed, British recipie nts of such hospitality sometimes feel thattheir host is behaving impolitely by forcing them into a bind, since they run out of politerefusal strategies long before the Ukrainian host has exhausted his/her repertoire of polite in siste nee strategies.Case 19Talking about what ‘ s wrong is not easy for people in any culture, butpeople in high-c on text coun tries like China put high priority on keep ing harm ony, preve nting anyone from los ing face, and n urturi ng the relationship. It seems that Ron Kelly had to learn a different way ofsending messagewhe n he was in China. At home in Can ada he would have gone directly to the point. But in China, going directly to the problem withsome one may suggest that he or she has failed to live up to his orher responsibility and the honor of his or her organization is in question.In high-c on text cultures like China, such a message is serious anddamag ing. In low-c on text cultures, however, the tendency is just to ——spit it out, to get it into words and worry about the result later. Sendersof unwelcome messages use objective facts, assuming, as with persuasion, that facts are n eutral, i nstrume ntal, and impers on al. I ndirect ness isofte n the way memberaof high-c on text cultures choose to com muni cate about a problem.Case 20It seems that the letters of request written in English as well as inChinese by Chinese people are likely to preface the request with extended face-work. To Chinese people, the normal and polite way to form a request requires provid ing reas ons that are usually placed before the requests.Of course, this is just the in verse of En glish conven ti ons in whichrequests are fron ted without much face-work. I n the view of theEn glish-speak ing people, the ope ning lines of Chin ese requests and some otherv1.0可编辑可修改speech acts do not usually provide a thesis or topic statement which will orie nt the liste ner to the overall directi on of the com muni cati on.Worst of all, the lack of precision and thefailure to address the point directly may lead to suspicions that theChin ese speakers are beati ng around the bush. To them, the prese nee ofa clear and concise statement of what is to be talked about will makethe speech more precise, more dramatic, and more eloque nt.However, the Chin ese lear ning and using En glish in com muni catio n mayfind it difficult to come to terms with the com mon En glish tendency tobeg in with a topic stateme nt. I n the Chin ese culture, stati ng one ‘ s request or main point at the beg inning would makethe pers on seemimmodest, pushy, and incon siderate for wan ti ng thin gs. If your speech gives others the impression that you are demanding something, you would lose face for acting aggressively and not con sideri ng the others.Thus you ‘ d be hurting people by claiming something for yourself.In such a situation, it is usually considered a smart strategy if youcarefully delineate the justifications that will naturally lead to your request or argume nt. Therefore, in stead of stati ng their propositi on somewhere in the begi nning and the n proceedi ng to build their case,Chin ese people ofte n first establish a shared con text with which to judge their requests or arguments. Only after carefully prefacing them with an avala nche of releva nt details, as if to n ullify any oppositi on, will they prese nt the requests or argume nts.10 11 /12。

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