新編跨文化交際英語教程 復(fù)習(xí)總結(jié)

Unit1ThedefinitionofINTERCULTURALCOMMUNICATION1.1“Inter-"comesfromtheLatinwordfor"between",anddictionariesdefinecommunicationasexchanginginformation.Inter-"來自拉丁語，意思是"在之間"，字典把交流定義為交換信息。InterculturalCommunicationreferstotheexchangeofinformationbetweenpeoplefromdifferentcultures.跨文化交際是指來自不同文化的人之間的信息交流。Astheveryphrasesuggests,InterculturalCommunicationemphasizescross-culturalcompetenceratherthanlanguageonly.正如這句話所暗示的，跨文化交際強調(diào)的是跨文化能力，而不僅僅是語言。1.2whatmakesICacommonphenomenon:newtechnology,innovativecommunicationsystem,globalizationoftheeconomy,changesinimmigrationpatterns新技術(shù)、創(chuàng)新的通訊系統(tǒng)、經(jīng)濟(jì)全球化、移民模式的變化ThedefinitionofglobalizationGlobalizationistheprocessbywhichregionaleconomies,societies,andcultureshavebecomeintegratedthroughcommunication,transportation,andtradebetweennations.全球化是區(qū)域經(jīng)濟(jì)、社會和文化通過國家之間的交流、運輸和貿(mào)易而變得一體化的過程。Itisasocial,cultural,political,andlegalphenomenon.它是一種社會、文化、政治和法律現(xiàn)象BlocksinIC<1>AssumptionofSimilarities<1>相似性假設(shè)Manypeopleassumetherearesufficientsimilaritiesamongpeoplesoftheworldtomakecommunicationeasy.Theyexpectthatsimplybeinghumanandhavingcommonrequirementsoffood,shelter,security,andsoonmakeseveryonealike.許多人認(rèn)為世界上的民族之間有足夠的相似之處使交流變得容易。他們期望，僅僅是作為人類，擁有共同的食物、住所、安全等需求，就能讓每個人都一樣。Unfortunately,theyoverlookthefactthattheformsofadaptationtothesecommonneedsandvalues,beliefs,andattitudesarevastlydifferentfromculturetoculture.不幸的是，他們忽視了一個事實，即不同文化對這些共同需求、價值觀、信仰和態(tài)度的適應(yīng)形式是巨大不同的。Thebiologicalcommonalitiesarenotmuchhelpwhenitcomestocommunication,whereweneedtoexchangeideasandinformation,findwaystoliveandworktogether.當(dāng)我們需要交流思想和信息，找到共同生活和工作的方式時，生物上的共性并沒有多大幫助<2>Languagedifferences<2>語言差異Vocabulary,syntax,idioms,slang,dialects,andsoonallcausedifficulty.詞匯、句法、成語、俚語、方言等都造成困難。Wordmeaning:somepeoplewillclingtojustonemeaningofawordorphraseinthenewlanguage,regardlessofconnotationorcontext.詞義:有些人只會執(zhí)著于新語言中一個詞或短語的一個意思，而不考慮其內(nèi)涵或上下文。<3>Nonverbalmisinterpretations<3>非語言的誤解Learningtheforeignlanguageisactuallyonlythebeginningoflearningaculture.學(xué)習(xí)外語實際上只是學(xué)習(xí)一種文化的開始。Themisinterpretationofnonverbalsymbols-suchasgestures,postures—isacommunicationbarrier.Butitispossibletolearnthemeaningsoftheseobservablemessages.對非語言符號(如手勢、姿勢)的誤解是一種溝通障礙。但是，了解這些可觀察信息的含義是可能的。Whatismoredifficulttounderstandarethelessobviousunspokencodesofthecultures,suchasthehandlingoftimeandspatialrelationshipsandthesubtlesignsofrespect.更難以理解的是這些文化中不太明顯的潛規(guī)則，比如對時間和空間關(guān)系的處理，以及微妙的尊重符號。<4>Preconceptionsandstereotypes4>偏見和刻板印象Astereotypeisafixedgeneralimageorsetofcharacteristicsthatpeoplebelieverepresentaparticulartypeofpersonorthing.刻板印象是人們認(rèn)為代表某一特定類型的人或事物的固定的總體形象或一系列特征。例:日語:“不可思議的”“(持續(xù)的，似乎不恰當(dāng)?shù)奈⑿?”阿拉伯人:“易燃物”(導(dǎo)致美國學(xué)生與中東聚集保持距離)。墨西哥:“討價還價”(可能不公平地將M專業(yè)學(xué)生的猶豫或要求解讀為獲得優(yōu)惠待遇的舉動。)e.g.Japanese:"inscrutable"”(constantandseeminglyinappropriatesmile)Arabs:“inflammable"(causeU.S.studentstokeepadistancefromtheMiddleEastgathers).Mexico:"bargain"(mayunfairlyinterpretahesitationorrequestfromanMstudentasamovetogetpreferentialtreatment.Stereotypesareover-generalized,secondhandbeliefsfromwhichwemakesenseoutofwhatgoesonaroundus,whetherornottheyareaccurateorfitthecircumstances.刻板印象是一種過于一般化的、二手的信念，我們通過它來理解周圍發(fā)生的事情，不管它們是否準(zhǔn)確或符合環(huán)境。Inaforeignlandtheiruseincreasesourfeelingofsecurity.在異國他鄉(xiāng)，使用它們會增加我們的安全感。Butstereotypesareblocksforcommunicatorsbecausetheyinterferewithobjectiveviewingofotherpeople.但刻板印象對溝通者來說是障礙，因為它們妨礙了人們客觀地看待他人。Stereotypesarenoteasytoovercomebecausetheyarefirmlyestablishedasmythsbyone'sowncultureandprejudices.刻板印象是不容易克服的，因為它們被一個人自己的文化和偏見牢固地確立為神話.<5>Tendencytoevaluate<5>評價的傾向Thefifthblocktounderstandingbetweenpersonsofdifferingculturesisthetendencytoevaluate,toapproveordisapprove,thestatementsandactionsoftheotherperson.不同文化背景的人之間相互理解的第五大障礙是人們傾向于評價、贊同或不贊同他人的言論和行為。Ratherthantrytocomprehendthoughtsandfeelingsoftheother,weassumeourowncultureorwayoflifeisthemostnatural.Thisbiaspreventstheopen-mindednessneededtoexamineattitudesandbehaviorsfromtheother'spointofview.我們認(rèn)為自己的文化或生活方式是最自然的，而不是試圖去理解別人的思想和感情。這種偏見阻礙了從他人的角度來審視態(tài)度和行為所需要的開放心態(tài)。Themiscommunicationcausedbyimmediateevaluationisdeepenedwhenfeelingsandemotionsareinvolved.當(dāng)感情和情緒牽涉其中時，由即時評價引起的誤解就會加深。<6>Highanxiety<6>高焦慮Highanxietyortension，alsoknownasstress,iscommoninCross-culturalexperiencesduetothenumberofuncertaintiespresent.高度焦慮或緊張，也被稱為壓力，是常見的跨文化經(jīng)驗，因為存在的不確定性。Moderatetensionandpositiveattitudesprepareonetomeetchallengeswithenergy-Toomuchanxietyortension,whichoftencomesintheformofdefenses,withdrawal,orhostility,requiressomeformofrelief.適度的緊張和積極的態(tài)度使一個人準(zhǔn)備以能量迎接挑戰(zhàn)。太多的焦慮或緊張，通常以防御、退縮或敵意的形式出現(xiàn)，需要某種形式的緩解。Anxiousfeelingsusuallypermeatebothpartiesinaninterculturaldialogue.Thehostcannotmaintainthenormalflowofinteraction;silencesaretoolongortooshort;andsomeothernormsmaybeviolated.在跨文化對話中，焦慮情緒通常滲透到雙方。主持人不能維持正常的互動流程;沉默過長或過短;還有一些其他的規(guī)范可能會被違反。Howtoovercomethesixblocks-studyotherlanguages-moreattentiontosituationaldetails-investigativeapproachratherthanstereotypes-exposeourselvestodifferences-learntolowertensionlevel-anxietymanagement研究其他語言、多注意情境細(xì)節(jié)、研究方法而不是刻板印象、讓我們接觸不同、學(xué)會降低緊張水平、焦慮管理Casestudy1p23Unit2thedefinitionofculture1.1VariousDefinitionsofCulture文化這個詞有許多含義。Thewordculturehasnumerousmeanings.Itissaidthattherearemorethan150definitionsaboutculture.據(jù)說關(guān)于文化有150多種定義Culturewastreatedearlierasacomplexwholeofoursocialtraditionsandasaprerequisitionforustobeamemberofthesociety.文化在早期被視為我們社會傳統(tǒng)的一個復(fù)雜的整體，是我們成為社會一員的先決條件。Culturecanbeasetoffundamentalideas,practices,andexperiencesofagroupofpeople,whicharetransmittedfromgenerationtogenerationthroughalearningprocess.文化可以是一群人的基本思想、實踐和經(jīng)驗的集合，通過學(xué)習(xí)的過程代代相傳。Culturemayaswellreferstobeliefs,norms,andattitudesthatareusedtoguideourbehaviorsandsolvehumanproblem.文化也可能是指用來指導(dǎo)我們的行為和解決人類問題的信念、規(guī)范和態(tài)度。1.2CultureasaWaytoSatisfyHumanNeeds文化是滿足人類需求的一種方式Maslow'sHierarchyofNeedsisatheoryinpsychology,proposedbyAbrahamMaslowinhis1948paperATheoryofHumanMotivation.馬斯洛需求層次理論是亞伯拉罕·馬斯洛在1948年的論文《人類動機理論》中提出的一種心理學(xué)理論。1.3culturalasaniceberg【howdouunderstand?】1/10isabovethewater——overt/surfaceculturecanbeseen9/10isbelowthewater——deepcultureoutofawarenessAbovewater:whattoeatandhowtoeathowtokeephealthyhowtoraisechildrenhowtoparticipateinceremonieshowtointroduceandgreetpeopleBelowwater:whatisgoodorbadwhatisrightorwrongwhatisbeautifulanduglywhatiscleanordirtyhowisanindividualrelatedtoothersCulture的特性1.4CharacteristicsofCulture(1)Cultureisholistic.(1)文化是整體的。Thischaracteristicunderscoresthecomplexnatureofculture.Asaholisticsystem,aneducationsystem,areligioussystem,anassociationsystem,apoliticalsystem,andsoon,thevariousaspectsofculturearecloselyinterrelated.Anychangeinasubsystemwillaffectthewholesystem.這一特點突出了文化的復(fù)雜性。作為一個整體系統(tǒng)，一個教育系統(tǒng)，一個宗教系統(tǒng)，一個社團(tuán)系統(tǒng)，一個政治系統(tǒng)，等等，文化的各個方面是密切相關(guān)的。一個子系統(tǒng)的任何變化都會影響整個系統(tǒng)。E.G.,theAmericanCivilRightsMovementalteredAmericanattitude,values,andbehaviors.美國民權(quán)運動改變了美國人的態(tài)度、價值觀和行為。(2)Cultureisacquired.后天形成Webegintoconsciouslyandunconsciouslylearnourcultureinourearlylifethroughtheprocessofsocializationorenculturation.Interactionwithfamilymembersandfriendsisthemostcommonwayforustolearnourculture.Othersourcesforlearningourcultureareschools,churches,media,folktales,andart.我們開始有意識和無意識地學(xué)習(xí)我們的文化在我們的早期生活通過社會化或文化的過程。與家人和朋友的互動是我們學(xué)習(xí)文化最常見的方式。學(xué)習(xí)我們的文化的其他來源是學(xué)校、教堂、媒體、民間故事和藝術(shù)。(3)Cultureischanging.Culturesareconstantlychangingovertime.Someculturesaremoreopenandacceptingchange,otherstendtoresistit.Cultureschangeintheprocessoftransmissionfromgenerationtogeneration,grouptogroup,andplacetoplace.e.g.China'sOpiumWarbroughtgreatsocialandculturalchanges.文化是隨著時間不斷變化的。有些文化更開放，更能接受改變，有些則傾向于抵制改變。文化在代代相傳、群體傳承、地域傳承的過程中不斷變化。如，鴉片戰(zhàn)爭給中國帶來了巨大的社會和文化變化。(4)Cultureispervasive.(4)文化無處不在。Liketheairwebreathe,culturepenetratesintoeveryaspectofourlifeandinfluencesthewaywethink,wetalk,andwebehave.Culturecombinesvisibleandinvisiblethingsaroundus.Cultureisthesumtotalofhumansocietyanditsmeanings.就像我們呼吸的空氣一樣，文化滲透到我們生活的方方面面，影響著我們的思維方式、說話方式和行為方式。文化結(jié)合了我們周圍有形和無形的事物。文化是人類社會及其意義的總和。FillintaskNonverballanguagemovementmultiplyrevealingtonelimitdistinctionfurtherremarkcontactgestureHowdowecommunicate?Thefirstanswerthatislikelytocometomostpeople'smindsisthrough(1)_______:wespeak,welisten,weread,wewrite.Whenwethink(2)______.webecomeincreasinglyawarethatwealsocommunicatein(3)_____ways,throughgesturesandbody(4)_______.Thesignalsgivenbyour"bodylanguageareoftenmore(5)________thanthewordsweuse.Mostofuswillhavehadtheexperienceofsomeonesayingsomethingtous-makingaflattering(6)______,forinstance—thatwefeltwasinsincere.Whydidwefeelthat?Maybeitwasthe(7)_____inwhichitwassaid,orsomethingintheperson'smovementoreye(8)______withus.Whenweturntocommunicationprocessesacrosscultures,thecomplexitiesandcomplications(9)______.languageisagainthemostobviousexample.IfyouspeakonlyEnglishandthepersonyoutrytotalktospeakonlyJapanese,communicationwillbe(10)____——thoughyouwill,ifyoubothreallytry,beabletounderstandeachothertosomeextentbymeansof(11)_______.Evenwithspeakersofthesamelanguage,problemsmaybetheresultofintraculturaldifferences,thatis,(12)_____betweensubgroupswithaculture.DefinitionofcommunicationComponentofcommunication2.2ComponentsofCommunication<1>Context:背景:·Physicalsetting：locations、theseatingarrangementslighting、thetimeofday、thedistancebetweencommunicators·物理設(shè)置:位置、座位安排、照明、時間、通信器之間的距離·Historicalcontext：previouscommunicationevents·歷史語境:之前的溝通事件·Psychologicalcontext：themannerofperceivingthemselvesandothers·心理情境:感知自己和他人的方式·Culturalcontext：communicationnorms·文化語境:溝通規(guī)范<2>Participants:<2>參與者:·Rolesofsendersandreceivers：sendersformmessages--encodingreceiversprocessthemessagesandreacttothem—decoding·發(fā)送方和接收者的角色:1.發(fā)件人形成消息——編碼2.接收者處理消息并對其作出反應(yīng)——解碼·Variablesaffectingparticipantsrelationships:familiarorunfamiliargender:malesorfemalesculture:fromthesamecultureorfromdifferentcultures·變量影響參與者1.關(guān)系:熟悉或不熟悉2.性別:男性或女性3.文化:來自同一文化或來自不同文化<3>Messages:·Meaningsthemeaningsmaynotbetransferredsuccessfully·Symbolswordschosenfacialexpressions,gesturestoneofvoice·EncodingandDecodingmessageencodedmaynotbedecodedasintendedcultureandnonverbalfactors<4>Channelssound,sight,smell,taste,touchthemorechannelsused,themoresuccessfulthecommunication<5>Noise:·Externalnoisestimuliinthesurroundingthatdistractattention·Internalnoiseinterferingthoughtsandfeelingsinsideacommunicator·Semanticnoisee.g.inappropriatechoiceofwords<6>Feedback:VerbalresponseNonverbalresponseCase1p61用5分析(whythecommunicationfailed?)Unit3cultureandavaluesCommonhumanproblems人類的基本5個問題TheKluckhohnsandStrodtbeck'sfivebasicquestionsWhatisthecharacterofinnatehumannature?=HumannatureorientationWhatistherelationofmantoNature?=Man-natureorientationWhatisthetimesenseofhumanlife?=TimeorientationWhatisthemodeofhumanactivity?=ActivityorientationWhatisthemodeofhumanrelationships?=SocialorientationBasicvaluesTherangeofalternativesolutionstoaculture'sproblemsislimited.Culturesmustselecttheirsolutionsfromarangeofalternatives--HumanBasicValues.****HumanNature【BasicallyEvil——MixtureofGoodandEvil——BasicallyGood】RelationofMantoNature【MansubjugatedbyNature——ManinHarmonywithNature——ManbeingtheMasterofNature】SenseofTime【Past——Present——Future】Activity【Being(whoyouare)——Growing(selfdevelopment)——Doing(whatyoudo)】SocialRelationship【Authoritarian——Group-Oriented——Individualistic】民族文化的劃分【名詞解釋】2.3Hofstede'sDimensionsofNationalCultures(1)Powerdistanceindex(PDI):“Powerdistanceistheextenttowhichthelesspowerfulmembersoforganizationsandinstitutions(likethefamily)acceptandexpectthatpowerisdistributedunequally.”"Culturesthatendorselowpowerdistance:expectandacceptpowerrelationsthataremoredemocratic.Peoplerelatetooneanothermoreasequalsregardlessofformalpositions.Subordinatesaremorecomfortablewiththoseinpowerandmaycritiquethedecisionsmadebythem.、Inhighpowerdistancecountries,lesspowerfulpeopleacceptpowerrelationsthataremoreautocratic.Subordinatesacknowledgethepowerofotherssimplybasedonwheretheyaresituatedincertainformal,hierarchicalpositions.Assuch,thePowerdistanceindex(PDI)doesnotreflectanobjectivedifferenceinpowerdistribution,butratherthewaypeopleperceivepowerdifferences.權(quán)力距離指數(shù)：權(quán)力距離是指組織和機構(gòu)中權(quán)力較弱的成員(如家庭)對權(quán)力不平等的接受程度和期望程度。支持低權(quán)力距離的文化:期望和接受更民主的權(quán)力關(guān)系。人們之間的關(guān)系更多的是平等的，而不是正式的職位。下屬更喜歡那些有權(quán)力的人，可能會批評他們所做的決定。在高權(quán)力距離的國家，權(quán)力較小的人接受更專制的權(quán)力關(guān)系。下屬承認(rèn)他人的權(quán)力僅僅是基于他們所處的正式的等級地位。因此，權(quán)力距離指數(shù)反映的不是權(quán)力分配的客觀差異，而是人們感知權(quán)力差異的方式。(2)Individualism(IDV)vs.Collectivism:個人主義(IDV)vs集體主義:“Thedegreetowhichindividualsareintegratedintogroups?.Inindividualisticsocieties,thestressisputonpersonalachievementsandindividualrights.Peopleareexpectedtostandupforthemselvesandtheirimmediatefamily,andtochoosetheirownaffiliations.Incontrast,incollectivistsocieties,individualsactasmembersofalife-longandcohesivegroup/organization(note:"Thewordcollectivisminthissensehasnopoliticalmeaning:itreferstothegroup,nottothestate"2).Peoplehavelargeextendedfamilies,whichareusedasaprotectioninexchangeforunquestioningloyalty.個人融入群體的程度?在個人主義的社會里，強調(diào)的是個人的成就和個人的權(quán)利。人們應(yīng)該為自己和直系親屬挺身而出，選擇自己的歸屬。相比之下，在集體主義社會中，個人作為一個終身的、有凝聚力的群體/組織的成員(注:“這種意義上的集體主義一詞沒有政治意義:它指的是群體，而不是國家”。人們有大家庭，這是一種保護(hù)，以換取絕對的忠誠。(3)UncertaintyAvoidanceIndex(UAI):不確定性規(guī)避指數(shù)(UAI):"asociety'stoleranceforuncertaintyandambiguity'.Itreflectstheextenttowhichmembersofasocietyattempttocopewithanxietybyminimizinguncertainty.Peopleincultureswithhighuncertaintyavoidancetrytominimizetheoccurrenceofunknownandunusualcircumstances.Theyproceedwithchangesstepbystepbyplanningandbyimplementingrules,lawsandregulations.Incontrast,lowuncertaintyavoidanceculturesacceptandfeelcomfortableinunstructuredsituationsorchangeableenvironmentsandtrytohaveasfewrulesaspossible.Peopleintheseculturestendtobemoretolerantofchange.“一個社會對不確定性和模糊性的容忍度”。它反映了社會成員試圖通過減少不確定性來應(yīng)對焦慮的程度。在高不確定性規(guī)避文化中，人們盡量減少未知和不尋常情況的發(fā)生。他們通過規(guī)劃和實施規(guī)則、法律和規(guī)章逐步進(jìn)行變革。相比之下，低不確定性規(guī)避文化接受并適應(yīng)無組織的情況或多變的環(huán)境，并試圖有盡可能少的規(guī)則。生活在這些文化中的人往往對變化更寬容。(4)Masculinity(MAS)vs.Femininity:“Thedistributionofemotionalrolesbetweenthegenders".Masculinecultures'valuesincludecompetitiveness,assertiveness,materialism,ambition,andpower;whereasfeminineculturesplacemorevalueonrelationshipsandqualityoflife.Inmasculinecultures,thedifferencesbetweengenderrolesaremoredramaticandlessfluidthaninfemininecultureswheremenandwomenhavethesamevaluesemphasizingmodestyandcaring.ThisdimensionisoftenrenamedQuantityofLifevs.QualityofLife.男性與女性:情感角色在性別間的分配”。男性文化的價值觀包括競爭性、果敢、物質(zhì)主義、野心和權(quán)力;而女性文化更重視人際關(guān)系和生活質(zhì)量。在男性文化中，性別角色之間的差異比在女性文化中更明顯，也更不穩(wěn)定，在女性文化中，男女具有強調(diào)謙虛和關(guān)愛的相同價值觀。這一維度通常被重新命名為“生命的數(shù)量”vs“生命的質(zhì)量”。(5)Longtermorientation(LTO)vs.Shorttermorientation:Firstcalled"Confuciandynamism",itdescribessocieties’timehorizon.Longtermorientedsocietiesattachmoreimportancetothefuture.Theyfostervaluesorientedtowardsrewards,includingpersistence,savingandcapacityforadaptation.Inshorttermorientedsocieties,valuespromotedarerelatedtothepastandthepresent,includingsteadiness,respectfortradition,preservationofone'sface,andfulfillingsocialobligations.長期導(dǎo)向(LTO)與短期導(dǎo)向:最初被稱為“儒家物力論”，它描述了社會的時間跨度。長期導(dǎo)向的社會更加重視未來。它們培養(yǎng)以回報為導(dǎo)向的價值觀，包括堅持、儲蓄和適應(yīng)能力。在短期導(dǎo)向的社會中，所提倡的價值觀與過去和現(xiàn)在有關(guān)，包括穩(wěn)定、尊重傳統(tǒng)、保持臉面和履行社會義務(wù)。High、lowcontextculture【whatis...】EdwardHall'sTheoryonHighandLowContextCultures***Edward.T.Hall,whosewritingsabouttherelationshipbetweencultureandcommunicationarewellknown,classifiesculturesbytheamountofinformationimpliedbythecontextofthecommunicationitself,regardlessofthespecificwordsthatarespoken.Hallhasobservedthatmeaningandcontextareboundupwitheachother.Whileaverbalcodecanbeanalyzedonsomelevelsindependentofcontext,inreallifethecode,thecontext,andthemeaningcanonlybeseenasdifferentaspectsofasingleevent.Hallclaimsthathumaninteraction,onthebroadlevel,canbedividedintohigh-contextandlow-contextcommunicationsystems.愛德華·霍爾的高低語境文化理論***T.Hall關(guān)于文化與交際關(guān)系的著作廣為人知，他根據(jù)交際語境本身所隱含的信息量對文化進(jìn)行了分類，而不考慮所使用的具體詞匯。霍爾觀察到，意義和語境是相互聯(lián)系的。雖然語言代碼可以在某些層面上獨立于語境進(jìn)行分析，但在現(xiàn)實生活中，代碼、語境和意義只能被視為單個事件的不同方面。霍爾認(rèn)為，從廣義上講，人類互動可以分為高語境和低語境兩種交流系統(tǒng)。Ingeneral,low-contextcommunicationreferstocommunicationpatternsofdirectverbalmode.Inlow-contextcommunication,thespeakerisexpectedtoberesponsibleforsendingclear,persuasivemessagethatthelistenercandecodeeasily.Whilehigh-contextcommunicationreferstocommunicationpatternsofindirectverbalmode.Inhigh-contextcommunication,thelistenerorinterpreterofthemessageisexpectedto"readbetweenthelines,"toaccuratelyinfertheimplicitintentoftheverbalmessage,andtoobservethenonverbalhintsthataccompanyandenhancetheverbalmessage.一般來說，低語境交際是指直接言語交際模式。在低語境交際中，講話者應(yīng)該負(fù)責(zé)傳達(dá)清晰、有說服力的信息，讓聽者容易理解。高語境交際指的是間接言語交際模式。在高語境交際中，信息的聽者或解釋者被期望“從字里行間閱讀”，以準(zhǔn)確地推斷言語信息的隱含意圖，并觀察伴隨和加強言語信息的非言語暗示。Alow-context(LC)communicationisoneinwhichthemassoftheinformationisvestedintheexplicitcode,andthecontextorsituationplaysaminimalrole.Whenweuselow-contextcommunicationwestresstheimportanceofexplicitverbalmessagestoconveypersonalthoughts,opinions,andfeelings.Ahigh-context(HC)communicationisoneinwhichmostoftheinformationiseitherwithinthecontextorinternalizedintheperson,whileverylittleisinthecodedandexplicitpartofthemessage.Whenweusehigh-contextcommunicationwestresstheimportanceofmultilayeredcontexts(e.g.，historicalcontext,socialnorms,roles，situationalandrelationalcontexts)thatframetheinteractionencounter.在低語境(LC)通信中，大量的信息都?xì)w屬于顯式代碼，而上下文或情境只起很小的作用。當(dāng)我們使用低語境溝通時，我們強調(diào)明確的語言信息的重要性來傳達(dá)個人的想法、意見和感受。高上下文(HC)通信是這樣一種通信，其中大部分信息要么在上下文中，要么在人的內(nèi)部，而很少信息在消息的編碼和顯式部分中。當(dāng)我們使用高語境交流時，我們會強調(diào)多層語境的重要性。Case10p97Listentoastoryincase10anddiscussthefollowingquestions.41.WhydidtheJapanesegeneralmanagerfeelextremelysurprisedwhenheheardthatMr.LegrandhaddecidednottobeawayfromFrance?Whatwouldhethinkofhim?2.WhatwouldbeyourfirstchoiceifyouhadbeeninMr.Legrand'sposition?Unit4簡答：relationbetweenculture&languagewecansummarizetherelationshipbetweencultureandlanguageasthefollowing:languageisakeycomponentofculture.Itistheprimarymediumfortransmittingculture.Withoutlanguage,culturewouldnotbepossible.Childrenleaningtheirnativelanguageareleaningtheirownculture;learningasecondlanguagealsoinvolveslearningasecondculturetosomedegrees.Ontheotherhand,languageisinfluencedandshapedbyculture.Itreflectsculture.Culturaldifferencesarethemostseriousareascausingmisunderstanding,unpleasantnessandevenconflictincross-culturalcommunication.(1)語言是文化的重要組成部分。它是傳播文化的主要媒介。沒有語言，就不可能有文化。孩子學(xué)習(xí)母語就是學(xué)習(xí)自己的文化;在某種程度上，學(xué)習(xí)第二語言也包括學(xué)習(xí)第二文化。(2)另一方面，語言受到文化的影響和塑造。它反映了文化。在跨文化交際中，文化差異是造成誤解、不愉快甚至沖突的最嚴(yán)重的領(lǐng)域。Sapir-whorfhypothesisTheSapir-Whorfhypothesisisthelinguistictheorythatthesemanticstructureofalanguageshapesorlimitsthewaysinwhichaspeakerformsconceptionsoftheworld.Itcameaboutin1929.ThetheoryisnamedaftertheAmericananthropologicallinguistEdwardSapir(1884-1939)andhisstudentBenjaminWhorf(1897-1941).Itisalsoknownasthetheoryoflinguisticrelativity,linguisticrelativism,linguisticdeterminism.Sapir-Whorf假設(shè)是一種語言理論，認(rèn)為語言的語義結(jié)構(gòu)會影響或限制說話人對世界的看法。它出現(xiàn)于1929年。該理論以美國人類學(xué)語言學(xué)家愛德華·薩皮爾(EdwardSapir,1884-1939)和他的學(xué)生本杰明·沃爾夫(BenjaminWhorf,1897-1941)的名字命名。它又被稱為語言相對論、語言相對論、語言決定論。Neo-WhorfianismisessentiallyaweakerversionoftheSapir-Whorfhypothesisandsaysthatlanguageinfluencesaspeaker'sviewoftheworldbutdoesnotinescapablydetermineit.新沃爾夫主義本質(zhì)上是Sapir-Whorf假說的一個弱化版本，它認(rèn)為語言會影響說話者的世界觀，但并不是不可避免地決定世界觀。思考題therelationbetweenlanguage,cultureandthoughtsCase:(1)TheJapaneselanguagevariessubstantiallyindifferentsocialsituations.Separatevocabulariesareusedforaddressingsuperiors(上級),peers,andinferiors(下級).Inaddition,wordsthatmenandwomenusedifferinJapanese.MaledominanceisrevealedintheSpanishlanguagethroughtheuseofgenderednounsandpronouns.Agroupofmen,forinstance,wouldbereferredtoasellos,andagroupofwomenasellas,theoendingbeingmasculineandtheaendingbeingfeminine.Butifagroupcontainsseveralmenandonewoman,itiscalledellos,usingthemasculinegender;ifagroupcontainsseveralwomenandoneman,thegroupisstillcalledellos.Agroupofgirlsiscalled?groupofgirlsthatincludesasingleboyiscalledninos.Unit5Differentorientationofcommunicationpatterns【簡答】EastAsianorientation1.Processorientation——communicationisperceivedasaprocessofinfiniteinterpretation;2.Differentiatedlinguisticcodes——differentlinguisticcodesareuseddependinguponpersonsinvolvedandsituations;3.Indirectcommunicationemphasis—theuseofindirectcommunicationisprevalentandacceptedasnormative;4.Receivercentered-meaningisintheinterpretation.Emphasisisonlistening,sensitivity,andremovalofpreconception.東亞方向1.過程導(dǎo)向——溝通被認(rèn)為是一個無限解釋的過程;2.不同的語言代碼——不同的語言代碼根據(jù)不同的人和情況使用;3.間接溝通的重要性-間接溝通的使用是普遍的和公認(rèn)的規(guī)范;4.以接受者為中心的意義存在于解釋中。重點是傾聽、敏感和消除偏見。NorthAmericanorientation1.Communicationisperceivedasthetransferenceofmessages2.Lessdifferentiatedlinguisticcodes——linguisticcodesarenotasextensivelydifferentiatedasEastAsia3.Directcommunicationemphasis——directcommunicationisthenormdespitetheextensiveuseofindirectcommunication4.Sendercentered——meaningisinthemessagecreatedbythesender.Emphasisisonhowtoformulatethebestmessage,howtoimprovesourcecredibilityanddeliveryskills.北美方向1.溝通被認(rèn)為是信息的傳遞2.差異較小的語言代碼——語言代碼的差異不像東亞那樣廣泛3.強調(diào)直接溝通——盡管廣泛使用間接溝通，直接溝通仍是規(guī)范4.以發(fā)送者為中心——意思是在發(fā)送者創(chuàng)建的消息中。重點是如何制定最好的信息，如何提高來源的可信度和傳遞技巧。Culturaldifferencesincommunicationpatterns文化交際模式【4個，基本概念】【highinvolvement/consideration詞匯解析】Highinvolvementvs.highconsideratenessHighinvolvementstyle：talkmore;interruptmore;expecttobeinterrupted;talkmoreloudlyattimes;e.talkmorequickly.Eg.Italian：Aconversationisn'tfununlessitbecomesheated.Highconsiderationstyle：speakoneatatime;usepolitelisteningsounds;refrainfrominterrupting;giveplentyofpositiveandrespectfulresponses.Eg.American：Well,everyoneisentitledtoanopinion.Directstylevs.IndirectstyleThetoneofvoice,thespeaker'sintention,andtheverbalcontentreflectourwayofspeaking,ourverbalstyle,whichinturnreflectsourculturalandpersonalvaluesandsentiments.Verbalstyleframes"how"amessageshouldbeinterpreted.Thedirect-indirectverbalinteractiondimensioncanbethoughtofasacontinuum.Individualsinallculturesusethegradationsofalltheseverbalstyles,dependingonroleidentities,interactiongoals,andsituations.However,inindividualisticcultures,peopletendtoencountermoresituationsthatemphasizedirecttalk,person-orientedverbalinteraction,verbalself-enhancement,andtalkativeness.Incontrast,incollectivisticcultures,peopletendtoencountermoresituationsthatemphasizeindirecttalk,status-orientedverbalinteraction,verbalself-effacement,andsilence.Thedirectandindirectstylesdifferintheextenttowhichcommunicatorsrevealtheirintentionsthroughtheirtoneofvoiceandthestraightforwardnessoftheircontentmessage.Inthedirectverbalstyle,statementsclearlyrevealthespeaker'sintentionsandareexpressedinastraighttoneofvoice.Intheindirectverbalstyle,ontheotherhand,verbalstatementstendtoconcealthespeaker'sactualintentionsandarecarriedoutwithmoresubtletoneofvoice.Forexample,theoverallU.S.Americanverbalstyleoftencallsforclearanddirectcommunication.Phrasessuchas"saywhatyou