Question comunications

Use 10 total terms (in bold) from chapters 5 & 6. For each term, provide 1) the definition, 2) the meaning of the term in YOUR OWN WORDS, and 3) an ORIGINAL example not in the textbook to help apply and explain the term you have chosen. Examples may be from your own experience, someone you know, or from how you might imagine the term manifesting in real life. Choose terms from both chapters.

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Cultural Values in the Workplace
Interpersonal relationships are critical sites where we are
socialized into and negotiate cultural values-ideas and beliefs
about what is important to us, what we care about, what we
think is right and wrong, and what we evaluate as fair and
unfair, which are gained from our cultural group membership.
Our cultural values are shaped from an early age as meanings
are shared and contested in our interpersonal relationships with
family and others around us. As we grow up, we engage with
broader circles and networks of people, with whom we may
share and negotiate cultural values. Research in anthropology,
psychology, sociology, international relations, and intercultural
communication has identified differences in values among
cultural groups. Noting differences in values across cultural groups
can be useful as a starting point in navigating the complexities
of intercultural relationships with acquaintances, coworkers, and
friends. However, as noted in our discussion of culture and cultural
identities in previous chapters, cultural values have also been
displaced/re-placed, fragmented, hybridized, and reconfigured in
the global context. While cultural groups based on nationality,
race, and ethnicity may share some common values, we must also
attend to the ways these values are mediated and altered based on
gender, class, age, and religious and sexual orientation.
In the late 1960s, Dutch psychologist Geert Hofstede (1980)
was contracted by IBM to conduct research with over 100,000
employees in 40 countries worldwide to identify and understand
differences in national cultures and their impact on workplace
culture. Based on problems faced by all cultures, four dimensions
were identified. In the 1980s, prompted by criticism from
researchers that the dimensions failed to address the influences of
Confucianism on Eastern cultures, a fifth dimension was added.
Hofstede’s (2001) cultural dimensions provide broad maps for
comparing cultures, understanding the impact of national culture
on interpersonal communication, and developing strategies to
address differences. While the original research was conducted
in international business organizations, the dimensions can guide
us broadly in understanding cultural differences that impact
relationships in intercultural workplace, friendship, and family
contexts. The five dimensions are as follows:
1. Individualism-collectivism: Individualistic cultures are ones
in which the interests of the individual are placed before the
interest of the group. Individual identity, personal autonomy,
individual rights, and responsibility tend to be valued.
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Collectivistic cultures tend to focus on the needs, interests,
and goals of the group. In collectivistic cultures, individuals
are socialized from an early age into cohesive, lifelong
in-groups where relational interdependence and harmony
within the group are stressed. According to Hofstede’s (2001)
research, countries in Asia, Latin America, Africa, and the
Middle East tend to be collectivist while northern European
and North American countries tend to be individualistic.
2. Power distance: Power distance is the tendency of individuals
with less power in an organization to accept the unequal
distribution of power. Small or low power distance cultures
tend to emphasize equality, self-initiative, and consultation
with subordinates in decision making. Rewards and
punishment are expected to be distributed equitably based
on individual merit and performance. On the other hand,
high power distance cultures tend to accept unequal status
among members, respect those in higher status positions, and
expect authority figures-managers or parents, for example-
to make decisions. High power distance cultures reward age,
rank, and status.
3. Uncertainty avoidance: Uncertainty avoidance refers to the
tendency to feel threatened by the unknown and the
inclination to steer clear of such situations. High uncertainty
avoidance cultures tend to be more formal and ritual oriented
whereas low uncertainty avoidance cultures tend to be more
informal and less structured. In high uncertainty avoidance
cultures, innovation is less acceptable, and conflict is seen
as a threat to both group harmony and effectiveness. Low
uncertainty avoidance cultures tend to encourage new and
creative approaches.
4. Masculinity-femininity: According to Hofstede’s (2001)
dimensions, masculinity refers to societies that emphasize
distinct differences in gender roles between men and women.
On the other hand, femininity refers to cultures where gender
roles overlap and gender characteristics are shared. Sensitivity
to distinct and complementary gender role norms and rules
as well as a focus on work-related achievements and results is
important in masculine cultures. Flexible and interchangeable
gender norms and balancing work/life, community, and
environmental issues are important in feminine cultures. In
both family and organizational contexts, boys and girls or men
and women in feminine cultures are socialized and expected
to be concerned with caring and task accomplishment,
whereas in more masculine cultures, girls and women are
expected to be nurturing and attentive to relationships and
boys and men are expected to be assertive and goal oriented.
5. Time orientation-Confucian dynamism: This dimension
addresses cultural differences in orientation to time. East
Cultural Values in the Workplace
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< Library Kindle read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a =: Q = < Back to 308 Collectivistic cultures tend to focus on the needs, interests, and goals of the group. In collectivistic cultures, individuals are socialized from an early age into cohesive, lifelong in-groups where relational interdependence and harmony within the group are stressed. According to Hofstede's (2001) research, countries in Asia, Latin America, Africa, and the Middle East tend to be collectivist while northern European and North American countries tend to be individualistic. 2. Power distance: Power distance is the tendency of individuals with less power in an organization to accept the unequal distribution of power. Small or low power distance cultures tend to emphasize equality, self-initiative, and consultation with subordinates in decision making. Rewards and punishment are expected to be distributed equitably based on individual merit and performance. On the other hand, high power distance cultures tend to accept unequal status among members, respect those in higher status positions, and expect authority figures-managers or parents, for example- to make decisions. High power distance cultures reward age, rank, and status. 3. Uncertainty avoidance: Uncertainty avoidance refers to the tendency to feel threatened by the unknown and the inclination to steer clear of such situations. High uncertainty avoidance cultures tend to be more formal and ritual oriented whereas low uncertainty avoidance cultures tend to be more informal and less structured. In high uncertainty avoidance cultures, innovation is less acceptable, and conflict is seen as a threat to both group harmony and effectiveness. Low uncertainty avoidance cultures tend to encourage new and creative approaches. 4. Masculinity-femininity: According to Hofstede's (2001) dimensions, masculinity refers to societies that emphasize distinct differences in gender roles between men and women. On the other hand, femininity refers to cultures where gender roles overlap and gender characteristics are shared. Sensitivity to distinct and complementary gender role norms and rules as well as a focus on work-related achievements and results is important in masculine cultures. Flexible and interchangeable gender norms and balancing work/life, community, and environmental issues are important in feminine cultures. In both family and organizational contexts, boys and girls or men and women in feminine cultures are socialized and expected to be concerned with caring and task accomplishment, whereas in more masculine cultures, girls and women are expected to be nurturing and attentive to relationships and boys and men are expected to be assertive and goal oriented. 5. Time orientation-Confucian dynamism: This dimension addresses cultural differences in orientation to time. East Page 127 of 362 ● 36% C Aa ☐ + 品HBR read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND Kindle P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a As a whole, white students were the least likely to interact outside of their own group; black, Latinx and Asian and Pacific Island were more likely to interact with one another, though they were still less likely to have interracial (across group) than intraracial (within group) interactions during college (Byrd, 2018, "Who Do Students Interact With,” para. 1) While interacting across ethnic and racial lines can reduce prejudices, campus climate plays a central role in determining whether contact leads to reduction or maintenance of prejudicial attitudes. The tendency to seek similarity in friendship formation presents an undeniable challenge in the initial encounter phase of intercultural relationship development. Language barriers, cultural differences in our orientation to strangers, and culturally coded conversational rules about what is appropriate to discuss and how much to disclose make initial encounters difficult and anxiety producing. Discomfort regarding the unfamiliar, ambiguity about what is expected, and fear of difference may lead to confusion, mistrust, and retreat from intercultural encounters and friendships. Additionally, our socially constructed and learned distinctions of race may also inhibit intercultural interactions in the initial phase. As noted in the scenario about Neda and Maggie's friendship, how others in our social network perceive our relationship with someone from outside our racial, ethnic, or cultural group is also important. In the initial encounter phase of intercultural relationship development, it is important to is important to challenge challenge preconceived assumptions, stereotypes, and prejudices regarding racial, cultural, and ethnic differences. At the same time, we need to acknowledge, seek to understand, and learn from the differences in communication styles; interactional patterns; and cultural, racial, and ethnic histories that do exist. If we do not take the risk to move outside our comfort zones, we miss the opportunity to develop a more in-depth knowledge, understanding, and experience of the world from the position of those who are different from us. Staying in conversation with each other—especially about difficult, unfamiliar, and uncomfortable topics—allowed Maggie and Neda to move from the challenges of the initial phase to the next phase in relationship development. Page 132 of 362 38% C +HBR Kindle read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a Intercultural Praxis: Learning From Intercultural Relationships In intercultural relationship development, engaging in intercultural praxis through curious inquiry about people who are different from oneself means that we suspend our judgments, challenge our preconceived notions of others, and take risks to initiate interactions outside our comfort zone. Misunderstandings that result from cultural differences, different histories, and different worldviews can motivate us to use the points of entry of framing and positioning in intercultural praxis to broaden our knowledge, deepen our empathy, and increase our understanding of the world. While different experiences and resultant standpoints provide opportunities for learning in intercultural friendships, members of the dominant group often find it easier to excuse and rationalize incidents of racism, sexism, or homophobia experienced by nondominant groups rather than grapple with the reality of the differences and the underlying systemic inequity revealed. Lack of recognition of White privilege, male privilege, heterosexual privilege, and U.S. privilege by dominant group members can be a source of tension and conflict in intercultural friendships. A willingness to understand how forms of privilege operate to disadvantage nondominant groups and to normalize the standpoint of the dominant group is critical. In the exploratory interaction phase, intercultural relationships move toward greater sharing of information, increased levels of support and connection, and growing intimacy. A significant challenge for intercultural friendship relationships at this stage is the different culturally coded ways in which individuals from different groups have been socialized to achieve support, connection, and intimacy. In a well-known cross-cultural study, psychologist Kurt Lewin (1948) identified three spheres of information that people share with each other regarding the personal/private self. Imagine three concentric circles that model levels of information about the self. The larger, outer circle contains superficial information about one's self, such as interests and regular activities. The middle circle contains more personal information about family and background. The inner circle holds even more personal and private information that we are likely to Page 132 of 362 38% C +HBR Kindle read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a Cultural Values in the Workplace Interpersonal relationships are critical sites where we are socialized into and negotiate cultural values-ideas and beliefs about what is important to us, what we care about, what we think is right and wrong, and what we evaluate as fair and unfair, which are gained from our cultural group membership. Our cultural values are shaped from an early age as meanings are shared and contested in our interpersonal relationships with family and others around us. As we grow up, we engage with broader circles and networks of people, with whom we may share and negotiate cultural values. Research in anthropology, psychology, sociology, international relations, and intercultural communication has identified differences in values among cultural groups. Noting differences in values across cultural groups can be useful as a starting point in navigating the complexities of intercultural relationships with acquaintances, coworkers, and friends. However, as noted in our discussion of culture and cultural identities in previous chapters, cultural values have also been displaced/re-placed, fragmented, hybridized, and reconfigured in the global context. While cultural groups based on nationality, race, and ethnicity may share some common values, we must also attend to the ways these values are mediated and altered based on gender, class, age, and religious and sexual orientation. In the late 1960s, Dutch psychologist Geert Hofstede (1980) was contracted by IBM to conduct research with over 100,000 employees in 40 countries worldwide to identify and understand differences in national cultures and their impact on workplace culture. Based on problems faced by all cultures, four dimensions were identified. In the 1980s, prompted by criticism from researchers that the dimensions failed to address the influences of Confucianism on Eastern cultures, a fifth dimension was added. Hofstede's (2001) cultural dimensions provide broad maps for comparing cultures, understanding the impact of national culture on interpersonal communication, and developing strategies to address differences. While the original research was conducted in international business organizations, the dimensions can guide us broadly in understanding cultural differences that impact relationships in intercultural workplace, friendship, and family contexts. The five dimensions are as follows: 1. Individualism-collectivism: Individualistic cultures are ones in which the interests of the individual are placed before the interest of the group. Individual identity, personal autonomy, individual rights, and responsibility tend to be valued. Page 126 of 362 ● 36% C +HBR Kindle read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a Collectivistic cultures tend to focus on the needs, interests, and goals of the group. In collectivistic cultures, individuals are socialized from an early age into cohesive, lifelong in-groups where relational interdependence and harmony within the group are stressed. According to Hofstede's (2001) research, countries in Asia, Latin America, Africa, and the Middle East tend to be collectivist while northern European and North American countries tend to be individualistic. 2. Power distance: Power distance is the tendency of individuals with less power in an organization to accept the unequal distribution of power. Small or low power distance cultures tend to emphasize equality, self-initiative, and consultation with subordinates in decision making. Rewards and punishment are expected to be distributed equitably based on individual merit and performance. On the other hand, high power distance cultures tend to accept unequal status among members, respect those in higher status positions, and expect authority figures-managers or parents, for example- to make decisions. High power distance cultures reward age, rank, and status. 3. Uncertainty avoidance: Uncertainty avoidance refers to the tendency to feel threatened by the unknown and the inclination to steer clear of such situations. High uncertainty avoidance cultures tend to be more formal and ritual oriented whereas low uncertainty avoidance cultures tend to be more informal and less structured. In high uncertainty avoidance cultures, innovation is less acceptable, and conflict is seen as a threat to both group harmony and effectiveness. Low uncertainty avoidance cultures tend to encourage new and creative approaches. 4. Masculinity-femininity: According to Hofstede's (2001) dimensions, masculinity refers to societies that emphasize distinct differences in gender roles between men and women. On the other hand, femininity refers to cultures where gender roles overlap and gender characteristics are shared. Sensitivity to distinct and complementary gender role norms and rules as well as a focus on work-related achievements and results is important in masculine cultures. Flexible and interchangeable gender norms and balancing work/life, community, and environmental issues are important in feminine cultures. In both family and organizational contexts, boys and girls or men and women in feminine cultures are socialized and expected to be concerned with caring and task accomplishment, whereas in more masculine cultures, girls and women are expected to be nurturing and attentive to relationships and boys and men are expected to be assertive and goal oriented. 5. Time orientation-Confucian dynamism: This dimension addresses cultural differences in orientation to time. East Cultural Values in the Workplace Page 127 of 362 ● 36% was the valued and નક અસર જ ત્ વ ધરા un, which pined from gp membership hop faced by all cut four dimensiona Our shaped from any ang wded them by from I of the group Individual identity personal toy C +HBR < Library < Back to 308 Kindle read.amazon.com/?ref_=dbs_p_etb_r00_pbcb_rnvcrt&_encoding=UTF8&asin=B08R7R14ND P K INTERCULTURAL COMMUNICATION IPL N ADP ADP a antimiscegenation 119 intercultural relationships 120 interracial relationships 120 interethnic relationships 121 ethnicity 121 international relationships 121 interreligious or interfaith relationships 121 class prejudice 122 classism 123 heteronormativity 123 heterosexism 123 individualism-collectivism 127 power distance 127 uncertainty avoidance 127 masculinity-femininity 127 Time Orientation-Confucian dynamism 128 initial encounter phase 132 exploratory interaction phase 133 ongoing involvement phase 134 relational identity/culture 134 racework 136 cultural values 126 Hofstede's cultural dimensions 127 Page 145 of 362 42% racial/cultural awareness 137 coping stage 139 identity emergence 139 C + =: Q = Aa 口: >
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people resettle. Advances in communication and transportation
technologies have created the conditions for migration networks
to form that enable transmigrants to maintain, hybridize, and
change the “host” cultures and “home” cultures. As south to north
migrant flows concentrate in urban centers of Europe, the United
States, Canada, Australia, and Japan, significant social and cultural
changes as well as economic and political tensions emerge. Anti-
immigrant campaigns rally and immigrant rights groups mobilize,
fueling racial, interethnic, and intercultural tensions and conflicts.
Questions of human rights, civil rights, and immigrant rights
coalesce in the global context with complex and unparalleled
implications.
Theories of migration and cultural adaptation from macro-, meso-,
and micro-levels were introduced that enable us to understand
the dynamic and multifaceted nature of migration and cultural
adaptation today. Macro-level theories provide insight into the
large-scale historical, political, and economic structures that shape
patterns of migration and adaptation. Micro-level theories enable
us to describe and explain individual migrants’ experiences of
cultural adjustment and intercultural transformation. Bridging
these two, the meso-level approach focuses on the role of migrant
networks in supporting migration and facilitating the creation
of transmigrant communities. As Toni Morrison pointed out, our
world in motion requires “us to come to terms with being, fearing,
and accepting strangers” (Riding, 2006).
KEY TERMS
migrants 149
voluntary migrants 149
sojourners 149
immigrants 149
involuntary migrants 149
human trafficking 149
first wave of world migration 150
second wave of migration 151
chain migration 151
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does not adequately represent the experiences of many migrants
historically or today. The notion of home culture or country is also
problematic in that migrants today increasingly maintain strong
connections to their countries of origin and yet may consider their
country of resettlement (host country) more their home than their
country of origin.
Communication scholar Young Yun Kim (2001) noted “that
the individual and the environment co-define the adaptation
process” (p. 15 ). She argued for an integrative theory of
cultural adaptation that addresses the attitudes and receptivity
of the host environment, the ethnic communities within the
majority culture, and the psychological characteristics of the
individual. Taking a general systems perspective, Kim (2001)
identified three assumptions about the nature of human
adaptation: (1) humans have an innate self-organizing drive and
a capacity to adapt to environmental challenges, (2) adaptation
of an individual to a given cultural environment occurs in and
through communication, and (3) adaptation is a complex and
dynamic process that brings about a qualitative transformation
of the individual. Kim’s process model of cultural adaptation,
emphasizing the role of communication as individuals adapt
across cultural boundaries, states that individuals experience
a process of stress, adaptation, and growth as they interact
with and adjust in new and different cultural environments.
Encounters with new cultures often challenge our assumed and
taken-for-granted ways of thinking, behaving, and understanding
ourselves, our communities, and the world around us. As
migrants gain new information and insight about the norms
and values and adapt their behaviors to the host culture in
a process of acculturation, migrants also go through a process
of deculturation, or the unlearning of some aspects of their
culture of origin. This dynamic and ongoing movement between
stress and adaptation, disequilibrium and readjustment produce
growth. Kim (2001) postulated that intercultural transformation
occurs as a result of this stress-adaptation-growth process and
identifies three outcomes: (1) increased functional fitness of the
migrant’s ability to engage effectively with the host culture; (2)
improved psychological health of the migrant in coping with the
environment; and (3) a shift toward an intercultural identity,
which allows the migrant to connect and identify with multiple
cultural groups. All three micro-level theories-the U- and W-
curve model, the migrant-host relationship model, and the
integrative theory-provide insights that allow us to explain and
navigate the challenges and rewards of intercultural adaptation.
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