essay cross cultural communication

Principles of Effective Cross-Cultural Communication Essay

This multicultural communication essay explores the role of cross-cultural understanding in our daily lives.

Effective cross-cultural communication plays a significant role in the daily life of every person since it fuels or retards conflicts. As much as every person is endowed with natural communication skills, some people communicate more effectively than others do. Interpersonal communication is effected when there is transfer of information and thoughts from one person to the other in which a sender passes on an idea to the receiver.

When an organization is composed of people of different races, ethnic backgrounds, gender, or religious affiliation, these aspects usually pervade most contemporary conversations. That is why skills in verbal and non-verbal communication are crucial for efficient cross-cultural communication to take place.

Intercultural communication refers to the “communication process in which people from different cultures try to understand what others from different cultures try to communicate and what messages mean”(Reisinger, 2009, p. 167).

However, it is important to note that barriers to effective intercultural communication usually arise from cultural differences among the communicators. To begin with, differences in verbal signals can lead to communication breakdown. These arise due to cultural differences in language use, which makes communicators miss one another with the meaning of their words.

For example, what is referred to as chips in England is referred to as French fries in the United States. In this instance, a US American and a British can bypass one another when communicating. This can occur if any of them assume that meanings are hidden in words, whereas, in fact, meanings are hidden in people. This implies that in intercultural communication, both the sender as well as the recipient ought to have same meanings for the words per se.

Intercultural communication is impaired because of differences in the perception of non-verbal signals among cultures. The significance of communication through various forms of wordless messages is usually multiplied across different cultures. This is because people usually try to find non-verbal cues in instances when verbal messages are not very clear in meaning. This is more evident across cultures, particularly when communicators are using different languages.

The understanding of non-verbal signals is based on how a particular culture defines its importance. It is said that low-context cultures, for example, the U.S. and Canada, tend to place less importance on nonverbal communication. On the other hand, high-context cultures, for example, Japan and Colombia, give relatively more emphasis to it than on the literal meanings of the words themselves.

It is important to note that some aspects of nonverbal communication such as emotions of happiness, worry, surprise, or hatred, are expressed in similar ways across cultures.

However, some emotions have different meanings in various cultural settings. For example, the Chinese or the Japanese have different meanings of facial expression from the rest of the world. Therefore, when engaging in intercultural communication, one is obliged to take into consideration these differences to avoid disagreements, or escalate existing disagreements (Rosenberg, 2003).

Another variable in cross-cultural communication entails interaction style with others, which ultimately shape the communication style of the communicators. In most cultures around the world, social bonds are important for success in communication. Communication style varies across cultures in the world since it relies on how direct individuals are and the ways they use to express meanings in words. As an example, in Euro-America, individuals tend to rely in physical evidence; however, this is often discounted in Chinese and African settings.

Time is considered as one of the important variables that distinguishes various cultures in the world. In the west, time is logical, sequential, and reflects the march of progress since people are time dependant. In this time setting, interruptions are not allowed and the expression “time is money” is commonly heard.

On the other hand, in the East, time has unlimited continuity and individuals may attend to many things at the same time. Differences over time are an important consideration during intercultural communication. This is especially important during negotiations or conflict-resolution processes.

Face and face-saving are also crucial elements in cross-cultural communication though their dynamics play out differently. LeBaron (2003) says that face “includes ideas of status, power, courtesy, insider and outsider relations, humor and respect”.

In most cultural settings, maintaining culture is significant since every person has a concept of face, which influences his or her behavior and action. During interpersonal communication, individuals who belong to low-context individualist cultures are usually bothered with preserving their own self-image, whereas individuals of high-context collectivist cultures are bothered with the other-faces.

The use of cultural stereotypes (misconceptions about people) can impair efficient intercultural conversation (Sebenius, 2002). Individuals often stereotype others when they do not have adequate information about them. This makes them to develop quick generalizations since they are not able to get all the essential information necessary before arriving at fair judgments concerning new individuals or circumstances.

As much as there might be positive influences of stereotyping, its negative influences are more far-reaching. Negative stereotyping in intercultural communication can lead to serious misunderstanding, distrust, enhanced prejudice, and limited understanding of one another. Therefore, being conversant with other cultures can significantly lower negative stereotyping.

A major barrier to effective cross-cultural communication relates to the differences in the frame of references of the communicators (West &Tumer, 2006). All things that are taking place round a person are being inferred in his or her own frame of reference. This implies that every person’s unique frame of reference is due to a complex blend of education, culture, aspirations, and personal attributes.

Therefore, every person brings his or her own biases when engaging in intercultural communication. For individuals of different cultural backgrounds, they may see a particular situation at different angles. For that reason, people are usually advised to take note of other people’s frames of reference when engaging in cross-cultural communication.

To this end, it is imperative that for efficient intercultural communication to take place, the difficulties discussed above must be managed well. Effective intercultural communication leads to satisfying interpersonal relationships, strengthening of friendships, and better understanding among people of various cultures (Foong & Richardson, 2008).

Most disagreements in businesses can be attributed to lack of skills in intercultural communication, which is more common when the sender and the recipient are of different cultures. Flawed conversations can be accompanied by dire consequences.

It can lead to loss of profitable business opportunities and a good intention can be frustrated. Therefore, the ingredient for building satisfying interpersonal relationships that is good for business rest on maintaining effective intercultural communication, especially when dealing with overseas firms or customers. For successful intercultural communication to take place, individuals are obliged to address issues and problems related to verbal and non-verbal communication that can exist between them.

Foong, Y. P. & Richardson, S. 2008. The perceptions of Malaysians in a Japanese company. Cross Cultural Management: An International Journal , 15 (3), pp. 221-243.

LeBaron, M., 2003. Cross-cultural communication . Boulder: University of Colorado. Web.

Reisinger, Y. 2009. International Tourism: Cultures and Behaviour . Jordan Hill, Oxford: Butterworth-Heinemann.

Rosenberg, M. B. (2003). Nonviolent communication: a language of life . California: PuddleDancer.

Sebenius, J. K. 2002. ‘The Hidden Challenges of Cross-border Negotiations’, Harvard Business Review , vol. 80, no. 3, pp. 76-85.

West, R., & Tumer, L. H. 2006. Understanding interpersonal communication: Making choices in changing times. Boston: Wadsworth Cengage Learning.

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Why cross-cultural communication is important—and how to practice it effectively

Many bachelor’s degree programs require students to complete a few courses in a foreign language; learning another language can be a vital skill in many careers as well as a way to gain broader perspective on culture and global connections. But language instruction often requires an immersive and intensive classroom schedule that isn’t well-suited to part-time study or the flexible online platform offered by Penn LPS Online’s Bachelor of Applied Arts and Sciences (BAAS) degree.

“When we were thinking about what the new Bachelor of Applied Arts and Sciences would look like, we thought that the residential language program didn’t work as well to address the needs of a very diverse student body which might not even be located here in Philadelphia,” recalls Dr. Christina Frei, Academic Director of the Penn Language Center . “We needed to figure out a way to still have a discussion about language in the degree. I proposed that we offer a course that focuses on the role that language plays in intercultural communication.”

The resulting course is one of the foundational requirements of the BAAS degree. The purpose of ICOM 100: Intercultural Communication is to develop effective communication skills and cultural understanding globally as well as within diverse communities.  While the Intercultural Communication course does not replace the intensive language instruction necessary to speak and read in another language, it does develop the intercultural perspective, which is vital to learning a new language and engaging meaningfully with people across language and cultural differences. “Language is embedded and highly connected to culture. One cannot understand language outside of cultural or vice versa,” says Frei. “I designed the course to pique students' interest in the power of language and the complexities of language and culture.”

What is intercultural communication?

Intercultural communication has become a key concept in language instruction, but only recently. “In the last 20 years—and particularly in the last 10 years—we really understand more about the role that language plays in identity,” says Frei. In her many roles at Penn, Frei ensures that language and cultural studies meet the standards of the American Council on the Teaching of Foreign Languages (ACTFL), which has started to center identity and culture. At the Penn Language Center, which houses language instruction that falls outside of established foreign language departments such as the Department of Germanic Languages and Literatures (for which Frei is the Undergraduate Chair), Frei oversees course offerings and learning opportunities in languages spoken in Africa and South Asia as well as American Sign Language and even language instruction for professional use (such as Spanish for health professionals and Chinese for business). Frei is also the Executive Director of Language Instruction for the School of Arts and Sciences, and in that capacity, she oversees language education across Penn to ensure professional standards are met and a cohesive pedagogical approach is achieved. “Over the last 10 years, the best practices have changed, and ACTFL really has begun to look towards intercultural communication,” says Frei.

To understand what intercultural communication is, it helps to understand culture as something active and pervasive. “Culture is a verb,” says Frei, citing one of the assigned texts from her course: Intercultural Communication: A Critical Introduction by Ingrid Piller. “You’re doing culture all the time,” explains Frei. “In order to become aware of what culture actually is, you have to really develop a critical eye to look at your perceptions and your surroundings.” Doing culture can include ways of speaking and acting but also thoughts and beliefs you’re not even aware of—although you’re most likely to become aware of how you “do culture” when you interact with someone who “does culture” differently. Intercultural communication encompasses a vast array of verbal and nonverbal interactions that may take place on such occasions: learning a new language or visiting another country are common examples but joining a new workplace or participating in a community organization with members of diverse backgrounds can also engage intercultural communication skills.

“If you want to do culture interculturally, you cannot do it by exclusion,” adds Frei. “Inclusivity, to me, is the new word for being truly multicultural, to really be open-minded and understanding about the differences that human beings have in their lives, their languages, and in their beliefs and cultural practices.”

The importance of intercultural communication

Intercultural communication plays a pivotal role in our increasingly globalized world, where people from various cultural backgrounds interact regularly. It is of paramount importance as it facilitates understanding and collaboration among individuals from diverse cultural backgrounds, helping to break down the walls of stereotypes and assumptions that can hinder effective communication. In a world where cultural diversity is the norm, effective intercultural communication fosters empathy, reduces misunderstandings arising from differing cultural norms, and promotes tolerance. By embracing the nuances of different cultures, we bridge divides and harness the rich tapestry of perspectives, ideas, and talents that diverse populations bring to the table. It is a cornerstone for successful diplomacy, international business, and peaceful coexistence. Intercultural communication promotes unity in diversity, enhancing our collective capacity to address global challenges and build a more inclusive and harmonious global community.

How do you develop intercultural understanding in the classroom?

To provide a broad range of opportunities for students to analyze examples of “doing culture,” the Intercultural Communication course incorporates an array of readings, videos, and websites to explore different ways of expressing and interpreting culture through language. There are recorded interviews with scholars and activists who have compelling perspectives on how to “do culture” as a member of a minority population: a Lakota historian who protested the construction of a pipeline in the Standing Rock Indian Reservation, an applied linguist involved in a social impact project with a Bangladeshi community in Philadelphia, and the director of the American Sign Language program at Penn who shares insight about language and culture within the deaf community. In addition to the Intercultural Communication textbook and assorted reading assignments, the students read The Enigma of Arrival , V.S. Naipaul’s autobiographical novel about his journey from the island of Trinidad to the countryside of England. “It’s a fabulous book that I hope the students enjoy reading,” says Frei. “It’s one person’s story about coming to a new place and doing culture from the outside, so to speak. There is a lot of self-observation and self-reflectivity about how, as he is doing culture, he begins to understand himself and the place differently.”

Students analyze and reflect on these cultural artifacts in class discussions and written assignments. “The workshops that I usually offer here at Penn and the courses I teach have a communicative approach with a lot of reflection, so that's part of the Intercultural Communication course as well,” says Frei. “We do tons of personal reflection because it’s important to know what your own prejudices are, what your own value system is, what your own sense-making is, and what your own analysis is, and what your own observations are.” In particular, students are asked to step back and observe how they communicate with others, from workplace and religious communities to interactions with friends and family to brief encounters at the supermarket. “It's almost like an anthropological journal, if you wish,” says Frei. ”It builds a particular kind of sensitivity to observe without judgment what you’re thinking and how you react, which helps you to be inclusive, to have empathy, and to understand the people you engage with.”

Though the course is asynchronous, Frei says, discussion boards and reflective practices bring students into the discussion and require them to communicate clearly and thoughtfully with one another. “Perhaps that’s the beauty of an online course,” says Frei. “You really do need to listen or read and pay attention to what your peers are saying. I think they really will gain an understanding of what intercultural communication means to each of them.”

“The students are actually creating the knowledge of the course,” she adds. “I'm giving them a tool kit, but what they actually do with it is up to them—and that’s very exciting.”

Tips for effective cross-cultural communication

To succeed in the course, Frei emphasizes that students need to pace themselves and schedule themselves plenty of time to think, reflect, and feel as they go through the coursework. “These are not just assignments where you can just check a box and you're done. These are thinking pieces,” says Frei. “Students need to really make sure to put some time aside because they have to think in order to do the work. They need to allow themselves to be open-minded about themselves and perhaps, in their own thinking, surprise themselves.”

Time management gives students the space needed to develop their practice of reflection, which is an important skill for communication in any context. For Bachelor of Applied Arts and Sciences students, Frei notes, reflection is built-in throughout the entire degree, culminating in the ePortfolio degree requirement . “It makes complete sense,” she says. “The ePortfolio is not just a curated collection of your best work. It’s a curated collection that you thought about and where you reflected on your benchmarks, your rubrics, your qualifiers for your best work.” Likewise, reflection is a vital step in thinking about culture and language.

But to Frei, reflection is deeply entwined with the concept of self-care. “Ask yourself: How can I be healthy emotionally, intellectually, physically? How does that all come into the mix?” says Frei. In her German classes, Frei will often ask students to complete a self-assessment of their reading practices: where do they typically sit, how focused do they usually feel, what kinds of emotions to do they experience and when. By being attuned to those details, says Frei, a student can make choices that will help them both enjoy and absorb more in their reading. Likewise, when it comes to language and culture, “self-care is key,” she says. “Self-reflection and understanding your own practices, your own cultural beliefs, your own cultural practices and perspectives will help you to sensitize you.”

“This is a course that shares knowledge through books and instructional design. You’ll gain insights into minority discourses and you’ll learn about communication and language. Those skills are transferable to other courses,” says Frei. “But it’s also a place where you can get to know yourself a little bit more. I think that could be really helpful.”

For more information about this unique online degree and its requirements, visit the Penn LPS Online feature “What is a Bachelor of Applied Arts and Sciences degree? ”

Dive deeper into all the opportunities available through Penn LPS Online by visiting our homepage .

Essay on Cross-Cultural Communication & Differences

Explore the intercultural difference with our cross-cultural communication essay sample! Here, you can find information on the importance of the topic and gain inspiration for your multicultural communication essay!

Cross-Cultural Communication as a Topic

Cross-cultural differences, communicating across cultures: essay conclusion, cross-cultural communication faq.

Cross-cultural communication is a crucial success component nowadays. Globalization and integration contribute to the importance of it. 

Cross-cultural contact is vital on all levels. Relations across borders are no longer unusual. Businesses all over the world strive to get into the global arena. Countries cooperate with foreign parties.

Any person can get communicate with foreigners regularly. Expertise in the field is a competitive advantage. This multicultural communication essay focuses on cross-cultural differences. It provides examples of cross-cultural communication. 

Intercultural contact has become a popular essay topic these days. Pupils and students of different levels need to elaborate on it. One of the benefits is that we start realizing how important the topic is. 

Interpersonal contact occurs when any kind of information gets from one person to another. We can define the process as a sender-recipient transmission of ideas. 

During intercultural communication, people from different cultures understand each other’s messages. At least, they should try to do so. Some people seek to only get their point across. They do not pay as much attention to their partner’s ideas. 

Successful interpersonal communication implies various factors. It is connected with many competencies. Some of them are emotional intelligence and conflict management skills.

There are numerous barriers to effective communication. They include both objective and subjective aspects. Subjective factors might be emotional, psychological, connected with perception peculiarities, etc. For instance, the emotional state of the speaker and the receiver affect their perceptions of ideas. Moreover, interlocutors might face a lack of attention and interest. Sometimes the transmitted information seems irrelevant to the receiver, so they do not listen properly. 

Objective barriers might be: 

• Distractions
• Physical disabilities
• Language differences, etc.

Those possible challenges are relevant to any communication. However, they become even more acute when the partners belong to different cultures. There are even more factors that start tuning in. In extreme cases, effective contact might even seem impossible.

Getting on well with people from other cultural settings requires effort. People started realizing that fact long ago. In ancient times, when different tribes had to interact, they faced various challenges. People became aware of culture-specific differences and their impact on communication.

Since then, professionals studied the issue. Psychologists, sociologists, linguists, philosophers, and writers worked on it. All tried to find a key to effective cross-cultural contacts. 

In-depth research on the issue helped create new professions. Some of them are communication coaches, negotiation consultants, etc. There are many classes, webinars, conferences, and other events on the topic. As the study field developed, textbooks and guidelines appeared. We can choose from many books by businessmen, psychologists, and other specialists.

Colleges are integrating the subject into their study programs. Students can explore it in any country in the world. There are Bachelor’s, Master’s, and Ph.D. programs related to cross-cultural communication.

Businessmen are aware of the importance of that topic, too. Effective intercultural communication implies the success of business negotiations. 

A lack of the appropriate skills causes most conflicts in business. Negotiators cannot contact effectively because of culture-specific issues. It leads to a loss of business opportunities. An essential ingredient for building rapport in business is substantial cultural awareness.

Communication is imperfect due to culture-specific differences. The reasons are distinctions in language, behavior, etiquette, non-verbal signals, etc. 

One of the most apparent differences is a linguistic one. People from different countries might face language barriers. Insufficient language competence might lead to conflicts. Translators and interpreters can help the parties understand each other. These experts need specialized culture-specific knowledge to succeed.

There are many culture-specific linguistic elements. Some are metaphors, proverbs, and references to national literature and folklore. These things are difficult to translate without specific knowledge. One should be aware of the cultural implications behind such words.

There is such a phenomenon as culture-bound lacunae. These words denote some concepts that do not exist in the other party’s culture. There is no adequate analog in the other language.

Problems may arise even if both speakers use one language. There are many differences in the use of it. For instance, both speakers may be from the US, the UK, and Australia. They will see many variations in the vocabulary of each other. All parties can speak English and have trouble understanding each other.

Insufficient cultural awareness leads to conflicts. One may offend a person of a different culture without a purpose. It happens because of stereotypes, prejudices, and inadequate perceptions.

False expectations based on stereotypes and prejudices lead to false assumptions. People hear what they expect to hear rather than what others mean. This leads to incorrect conclusions. 

Cultural differences are apparent when comparing the norms of conduct. The rules of social interaction vary in different countries. Sometimes they differ even in the regions of the same country. The rules of etiquette include: 

• Business cards exchange;
• Non-verbal signals and their meaning;
• Appropriate topics for small talk and more.

Those differences are apparent in negotiations where the parties are from the East and West. For example, Americans can be amazed by the Chinese specifics, and vice versa. 

Businessmen are to communicate with people from other countries. In these cases, they should make sure to explore the cultural specifics of their partners. Some other aspects that can vary in different cultures are:

• How freely one expresses emotions;
• The concept of personal space;
• The concept of time;
• Decision-making process;
• The way people perceive presents;
• How negotiators structure their meetings (whether they stick to the agenda or “go with the flow”), etc.

All this proves how difficult it is to communicate across cultural borders. 

Such communication is valuable because one can break stereotypes, enrich their perception, and learn new concepts. Stereotyping may seem comforting. Still, its negative impact is more important than the benefits. Prejudices and false expectations lead to a limited understanding of each other.

One should be open-minded and eager to embrace cultural specifics. That is the key to successful cross-cultural interaction. 

Contact between cultures is essential in our everyday lives. Some people communicate better than others. Some have conflicts, whereas others get on well. It is true when the two parties are from different cultural settings.

People presenting different cultures face numerous objective and subjective barriers. It is possible to overcome them. In the modern world, everyone should be aware of culture-specific differences and ready to embrace them.

Effective intercultural communication is crucial. It leads to good relationships, successful business deals, emotional enrichment, and more.

What does cross-cultural communication mean?

Cross-cultural communication is an interaction where the parties belong to different cultural settings. It is a vital component of modern life. Globalization and Internet technologies facilitate these contacts. Negotiations between American and Japanese business partners are cross-cultural. Another example is talking to a foreigner when traveling.

Why is cross-cultural communication important?

At present, a well-known saying, “It’s a small world,” has become as accurate as ever. Infrastructure and Internet technologies connect different parts of the world. People from various cultural settings interact all the time. Building a rapport with foreigners is only possible if we respect their cultural specifics.

What are the challenges of cross-cultural communication?

Naturally, people understand the world in different ways. Parties face various challenges of subjective and objective hindering factors. The culture we belong to shapes our perception. Every culture generates prejudice, stereotypes, specific etiquette rules, and more. Cross-cultural contact is much more complicated due to culture-specific differences.

How do you manage cross-cultural communication?

Managing cross-cultural contacts is one of the main tasks for present-day businessmen. Interaction with foreigners takes place often in our day-to-day lives. In successful contact, many factors are essential. We should research, respect, and embrace culture-specific differences. Multiple cross-cultural communication essays, textbooks, guides, classes, and other sources exist. They help to understand the concept better.

What are the principles of cross-cultural communication?

Different specialists list multiple principles. The common thing is that the parties should be open-minded, curious, respectful, and friendly. Intercultural communication breeds issues of verbal and non-verbal contact. The parties should be aware of those potential challenges. Another principle is to control your behavior and not offend others.

• Cultural competency in the delivery of health services for Indigenous people (Australian Government)
• Definitions of Cultural Competence (Georgetown University)
• Multicultural Collaboration (Community Toolbox)
• Culture Matters (The Peace Corps Cross-Cultural Workbook)
• How to Improve Cross-Cultural Communication in the Workplace (Northeastern University)

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• Published: 23 March 2022

Communication competencies, culture and SDGs: effective processes to cross-cultural communication

• Stella Aririguzoh 1  

Humanities and Social Sciences Communications volume  9 , Article number:  96 ( 2022 ) Cite this article

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Globalization has made it necessary for people from different cultures and nations to interact and work together. Effective cross-cultural communication seeks to change how messages are packaged and sent to people from diverse cultural backgrounds. Cross-cultural communication competencies make it crucial to appreciate and respect noticeable cultural differences between senders and receivers of information, especially in line with the United Nations’ (UN) recognition of culture as an agent of sustainable development. Miscommunication and misunderstanding can result from poorly encrypted messages that the receiver may not correctly interpret. A culture-literate communicator can reduce miscommunication arising from a low appreciation of cultural differences so that a clement communication environment is created and sustained. This paper looks at the United Nations’ recognition of culture and how cultural differences shape interpersonal communication. It then proposes strategies to enhance cross-cultural communication at every communication step. It advocates that for the senders and receivers of messages to improve communication efficiency, they must be culture and media literates.

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The United Nations has recognized culture as a causal agent of sustainability and integrated it into the SDG goals. Culture reinforces the economic, social, and communal fabrics that regulate social cohesion. Communication helps to maintain social order. The message’s sender and the receiver’s culture significantly influence how they communicate and relate with other people outside their tribal communities. Globalization has compelled people from widely divergent cultural backgrounds to work together.

People unconsciously carry their cultural peculiarities and biases into their communication processes. Naturally, there have been miscommunications and misunderstandings because people judge others based on their cultural values. Our cultures influence our behaviour and expectations from other people.

Irrespective of our ethnicities, people want to communicate, understand, appreciate, and be respected by others. Culture literate communicators can help clear some of these challenges, create more tolerant communicators, and contribute to achieving global sustainable goals.

Introduction

The United Nations established 17 Sustainable Development Goals (SDGs) in 2015 to transform the world by 2030 through simultaneously promoting prosperity and protecting the earth. The global body recognizes that culture directly influences development. Thus, SDG Goal 4.7 promotes “… a culture of peace and non-violence, global citizenship and appreciation of cultural diversity and of culture’s contribution to sustainable development.” Culture really matters (Seymour, 2007 ). Significantly, cultural cognition influences how people process information from different sources and suggests policies they may support or oppose (Rachlinski, 2021 ). Culture can drive sustainable development (United Nations, 2015 ; De Beukelaer and Freita, 2015 ; Kangas et al., 2017 ; Heckler, 2014 ; Dessein et al., 2015 ; and Hosagrahar, 2017 ).

UNESCO ( 2013 , p.iii ; 2017 , p.16; 2013a , p. 30) unequivocally states that “culture is a driver of development,” an “enabler of sustainable development and essential for achieving the 2030 Agenda” and as “an essential pillar for sustainable development.” These bold declarations have led to the growth of the cultural sector. The culture industry encourages economic growth through cultural tourism, handicraft production, creative industries, agriculture, food, medicine, and fisheries. Culture is learned social values, beliefs, and customs that some people accept and share collectively. It includes all the broad knowledge, beliefs, art, morals, law, customs, and other experiences and habits acquired by man as a member of a particular society. This seems to support Guiso, Paola and Luigi ( 2006 , p. 23) view of culture as “those customary beliefs and values that ethnic, religious, and social groups transmit fairly unchanged from generation to generation.” They assert that there is a causality between culture and economic outcomes. Bokova ( 2010 ) claims that “the links between culture and development are so strong that development cannot dispense with culture” and “that these links cannot be separated.” Culture includes customs and social behaviour. Causadias ( 2020 ) claims that culture is a structure that connects people, places, and practices. Ruane and Todd ( 2004 ) write that these connections are everyday matters like language, rituals, kingship, economic way of life, general lifestyle, and labour division. Field ( 2008 ) notes that even though all cultural identities are historically constructed, they still undergo changes, transformation, and mutation with time. Although Barth ( 1969 ) affirms that ethnicity is not culture, he points out that it helps define a group and its cultural stuff . The shared cultural stuff provides the basis for ethnic enclosure or exclusion.

The cultural identities of all men will never be the same because they come from distinctive social groups. Cultural identification sorts interactions into two compartments: individual or self-identification and identification with other people. Thus, Jenkins ( 2014 ) sees social identity as the interface between similarities and differences, the classification of others, and self-identification. He argues that people would not relate to each other in meaningful ways without it. People relate both as individuals and as members of society. Ethnicity is the “world of personal identity collectively ratified and publicly expressed” and “socially ratified personal identity‟ (Geertz, 1973 , p. 268, 309). However, the future of ethnicity has been questioned because culture is now seen as a commodity. Many tribal communities are packaging some aspects of their cultural inheritances to sell to other people who are not from their communities (Comaroff and Comaroff, 2009 ).

There is a relationship between culture and communication. People show others their identities through communication. Communication uses symbols, for example, words, to send messages to recipients. According to Kurylo ( 2013 ), symbols allow culture to be represented or constructed through verbal and nonverbal communication. Message receivers may come from different cultural backgrounds. They try to create meaning by interpreting the symbols used in communication. Miscommunication and misunderstanding may arise because symbols may not have the same meaning for both the sender and receiver of messages. If these are not efficiently handled, they may lead to stereotyping, prejudice, and discrimination. Monaghan ( 2020 ), Zhu ( 2016 ), Holmes ( 2017 ), Merkin ( 2017 ), and Samovar et al. ( 2012 ) observe that inter-cultural communication occurs between people from different cultural groups. It shows how people from different cultural backgrounds can effectively communicate by comparing, contrasting, and examining the consequences of the differences in their communication patterns. However, communicating with others from different cultural backgrounds can be full of challenges, surprises, and re-learning because languages, values, and protocols differ. Barriers, like language and noise, impede communication by distorting, blocking, or altering the meaning.

Communication patterns change from one nation to the next. It is not uncommon, for example, for an American, a Nigerian, a Japanese national, or citizens of other countries to work together on a single project in today’s multi-cultural workplace. These men and women represent different cultural heritages. Martinovski ( 2018 ) remarks that both humans and virtual agents interact in cross-cultural environments and need to correctly behave as demanded by their environment. Possibly too, they may learn how to avoid conflicts and live together. Indeed, García-Carbonell and Rising ( 2006 , p. 2) remark that “as the world becomes more integrated, bridging the gap in cultural conflicts through real communication is increasingly important to people in all realms of society.” Communication is used to co-ordinate the activities in an organization for it to achieve its goals. It is also used to signal and order those involved in the work process.

This paper argues that barriers to cross-cultural communication can be overcome or significantly reduced if the actors in the communication processes become culture literates and competent communicators.

Statement of the problem

The importance of creating and maintaining good communication in human society cannot be overemphasized. Effective communication binds and sustains the community. Cross-cultural communication problems usually arise from confusion caused by misconstruction, misperception, misunderstanding, and misvaluation of messages from different standpoints arising from differences in the cultures of the senders and receivers of messages. Divergences in cultural backgrounds result in miscommunication that negatively limits effective encrypting, transmission, reception, and information decoding. It also hinders effective feedback.

With the rapid spread of communication technologies, no community is completely isolated from the rest of the world. Present-day realities, such as new job opportunities and globalization, compel some people to move far away from their local communities and even their countries of origin to other places where the cultures are different. Globalization minimizes the importance of national borders. The world is no longer seen as a globe of many countries but as a borderless entity (Ohmae, 1999 ) and many markets (Levitt, 1983 ) in different countries with different cultures. As a matter of necessity, people from other countries must communicate.

The United Nations ( 2015 ) recognizes culture’s contribution to sustainable development and promotes local cultures in development programmes to increase local population involvement. Despite the United Nations’ lofty ideals of integrating culture into development, culture has hindered development at different levels. Interventions meant to enhance development are sometimes met with opposition from some people who feel that such programmes are against their own culture.

Gumperz ( 2001 , p. 216) argues that “all communication is intentional and grounded in inferences that depend upon the assumption of mutual good faith. Culturally specific presuppositions play a key role in inferring what is intended.” Cross-border communications reflect the kaleidoscope of the diverse colours of many cultures, meeting, clashing, and fusing. Like Adler ( 1991 , p. 64) observes, “foreigners see, interpret, and evaluate things differently, and consequently act upon them differently.” Diversities in culture shape interpersonal communication. Yet the basic communication process is the same everywhere. It is in these processes that challenges arise. Therefore, this study seeks to examine how each of these steps can be adapted to enhance cross-cultural communication, especially in today’s digitized era of collapsing cultural boundaries. Barriers to cross-cultural communication can be significantly reduced if the actors in the communication processes become culture literates and competent communicators.

Study objectives

The objectives of this study are

To examine United Nations efforts to integrate culture into sustainable development.

To suggest modifications to each communication process step to improve effective cross-cultural communication.

Literature review

Some authors have tried to link culture, communication, and sustainable goals.

The need to know about people’s culture

There are compelling reasons to learn about other people’s cultures.

Cultural literacies: Difficulties in cross-cultural communication can be reduced when senders of messages understand that the world is broader than their ethnocentric circles. It demands that senders of messages know that what they believe may not always be correct when communicating with receivers of these messages who are from different cultures. Logical reasoning will expect increased exposure to different cultures to increase understanding. When people of different groups communicate frequently, it is anticipated that they should understand each other better. This is what Hirsch ( 1987 ) labels as cultural literacy . In the ordinary course of things, common knowledge destroys mutual suspicion and misinterpretation that often generate conflicts.

To protect the earth: It is essential to point out that at “the most global level, the fate of all people, indeed the fate of the earth, depends upon negotiations among representatives of governments with different cultural assumptions and ways of communicating” (Tannen, 1985 , p. 203). If the world is to be protected, it is necessary to understand other peoples’ cultures who live and interact with us at different fronts and in this same world. The world is still our haven. Nevertheless, Vassiliou et al. ( 1972 ) find that increased exposure can increase people’s mutual negative stereotyping. Tannen ( 1985 , p. 211) remarks that stereotypes of ethnic groups partly develop from the poor impressions that people from other cultures have about the natives because they hold different meanings for both parties. Stereotyping is detrimental to cross-cultural communication, and its dismissal is necessary for any successful cross-cultural exchange.

Spin-offs from globalization: Bokova ( 2013 ) observes that globalization transforms all societies and brings culture to the front. She remarks that communities are increasingly growing diverse and yet interconnected. The spin-offs from globalization open great doors for exchanges, mutual enrichment of persons from different cultures, and pictures of new worlds.

The dynamics of cross-cultural communication

Different cultures emphasize different values. The emphasis on one value by one culture may lead to difficulties in cross-cultural communication with another person who does not see that particular value in the same light, for example, timeliness. It is crucial to note Sapir’s ( 1956 , p. 104) insistence that “every cultural pattern and every single act of social behaviour involves communication in either an explicit or implicit sense.” Even though Hofstede ( 2005 , p. 1) comments that “cultural differences are nuisance at best and often a disaster,” UNESCO ( 1998 , 1999 ) recognizes cultural diversity as an “essential factor of development” and an issue that matters. This makes cultural diversity a blessing rather than a disaster. The various shades of cultural values influence how we behave and communicate with others outside our cultural environment. Our ideals and biases also influence communication.

Trompenaars and Hampden-Turner ( 1997 ) developed a culture model with seven dimensions. They are universalism versus particularism (rules versus relationships); individualism versus communitarianism (the individual versus the group); specific versus diffuse (how far people get involved); neutral versus emotional (how people express emotions) ; achievement versus ascription (how people view status); sequential time versus synchronous time (how people manage time); and internal direction versus outer direction (how people relate to their environment). These cultural models signify how people from these areas communicate. People from different backgrounds may have difficulties communicating as their values may be significantly different. A good communicator must take note of this distinctiveness in values because they impact the communication processes. For example, a person who is particular about upholding written rules may not be interested in knowing who the culprit is before administering sanctions. But the other person interested in maintaining a good relationship with others may re-consider this approach.

Hofstede ( 1980 ) identifies five significant values that may influence cross-cultural communication:

Power distance: This is the gap between the most and the least influential members of society. People from different cultures perceive equality in various ways. The social hierarchy or status determines where individuals are placed. Status is conferred by inheritance or by personal achievement. Some cling to societal classification and its hierarchy of power. Others value and cherish the equality of all people. Yet, other cultures see other people as dependents and somehow inferior beings. A king in an African community is seen as far more powerful and important than his servants, who are expected to pay obeisance to him. Most countries in Europe are egalitarian. Arabic and Asian countries are high on the power index.

Individualism versus collectivism: This explains the extent to which members of a particular culture value being seen first, as individuals or as members of a community. As individuals, they are entirely held accountable for their errors. They are also rewarded as individuals for their exploits. However, in some cultures, the wider community is involved. Suppose a person makes an inglorious error. The whole community where that individual comes from shares in it. The same goes if he wins laurels and awards. The individual does not exist primarily for himself. African, Japanese, Indian, and most Asiatic nations follow the collective approach. A Chinese man has his Guanxi or Guanshi. This is his network of influential and significant contacts that smoothen his business and other activities (Yeung and Tung, 1996 ). He succeeds or fails based on his personal relationships. In other words, the basis of business is friendship. This is clear evidence of collectivism. Most people from America and Europe are individualistic. It must be pointed out that personal values mediate both community and individualistic spirit. Trompenaars and Hampden-Turner’s communitarianism vs. individualism appears very similar to this Hofstede’s individualism/collectivism orientation. The information receiver who values his individuality will be offended if he is seen as just a group member or if his negative performance on the job is discussed openly. The message sender who appreciates his subordinates would send personalized messages and expect their feedback.

Uncertainty avoidance: This shows the degree to which a particular culture is uncomfortable with uncertainties and ambiguities. Some cultures avoid or create worries about how much they disclose to other people. A culture with high uncertainty avoidance scores wants to avoid doubts by telling and knowing the absolute truth in everything. For them, everything should be plainly stated. When situations are not like this, they are offended, worried, and intolerant of other people or groups they feel are hiding facts by not being plain enough. Hofstede and Bond ( 1988 ) write that this trait is very peculiar to western Europeans. This means that people from countries like Greece, Turkey, and Spain are very high on uncertainty avoidance. Communication between people with high or low uncertainties may be hindered. Some people may appear rude and uncouth because of their straightforward ways of talking. Some Africans may see some Americans and people from Europe as too wide-mouthed because they feel they do not use discretion in talking. They say things they may prefer to keep silent about and hide from the public’s ears. On the other hand, some Americans may see some Africans as unnecessarily secretive. Trompenaars and Hampden-Turner’s ( 1997 ) universalism/particularism explains why some cultures insist on applying the rule of law no matter who the offender is.

Masculinity/feminity roles : Hofstede ( 2001 ) defines masculinity as society’s preference for success, heroism, assertiveness, and material rewards for success. Conversely, femininity is seen as the preference for co-operation, diffidence, caring for the weak and quality of life. The male-female contradiction affects communication. Females are expected to be meek homemakers that tend and nurture their family members. Like Sweden and Norway, cultures that favour females do not discriminate between the sexes. Japan and Nigeria have cultures that are predominantly masculine in orientation. Competitive and aggressive females are frowned at and seen as social deviants. In the other cultures where females are more favoured, a man may land in court and face public condemnation for domestic violence. Hofstede ( 1998 ) believes that how different cultures see the male/female roles influence how they treat gender, sexuality, and religion.

Long-time orientations: A particular society accepts some degree of long or short associations. Japanese culture scores high in long-term orientation values, commitments, and loyalty. They respect tradition, and therefore, changes in their society take a longer time to happen. Cultures with low long-term orientation do not value tradition much, nor do they go out of their way to nurture long-standing relationships. Literally, changes occur in rapid succession. There appears to be more attachment to the pursuit of immediate self-satisfaction and simple-minded well-being. Baumeister and Wilson ( 1996 , pp. 322–325) say that meaning comes from a sense of purpose, efficacy, value, and a sense of positive self-worth. Thus, if you communicate with somebody with a short-term orientation, you may think that he is too hasty and intemperate, while he may feel that you are too sluggish and not ready to take immediate action.

Hall ( 1983 ) introduces two other factors:

Time usage: Some cultures are monochronic, while others are polychronic. Monochronic cultures are known for doing one thing at a time. Western Europe is monochronic in time orientation, as illustrated by the familiar adage that says, “There is a time and place for everything!” Persons from this cultural background are very punctual and strictly adhere to plans. They are task-oriented. Polychronic cultures schedule multiple tasks simultaneously, even though there may be distractions and interruptions while completing them. Plans may often change at short notice. Such different time management and usage may constrict effective communication. A London business entrepreneur will find it difficult to understand why his business partner from Nigeria may be thirty minutes late for a scheduled meeting. The answer is in their perception of time. Some Nigerians observe what is referred to as African time , where punctuality is tacitly ignored.

Low and high context: This refers to how much a culture depends on direct or indirect verbal communication. According to Hall ( 1976 ), low context cultures explicitly refer to the topic of discussion. The speaker and his audience know that the words mean exactly what they say. In high context cultures, the meanings of words are drawn from the context of the communication process. The words may never mean what they say. For example, the sentence: I have heard . In the low context culture, it merely means that the listener has used his ears to listen to what the speaker is saying. In the high context culture, the listener knows more than what the speaker is saying and may be planning something unpleasant. Europeans and North Americans have low contexts. African and Asian nations have high contexts.

Vaknin ( 2005 ) brings in another value:

Exogenic and endogenic: This shows how people relate to their environment. Deeply exogenic cultures look outside themselves to make sense of life. Hence, they believe in God and His power to intervene in the affairs of men. Endogenic cultures draw on themselves when searching for the meaning of life. They think they can generate solutions to tackle the problems facing them. While the endogenic person may exert himself to find a solution to a challenge, his exogenic partner may believe that supernatural help will come from somewhere and refuses to do what is needed. Of course, this provides a problematic platform for effective communication.

The United Nations’ sustainable development goals and culture

The United Nations recognizes that culture is implicitly crucial to the achievement of the SDGs. No meaningful development can occur outside any cultural context because every person is born into a culture. To a large extent, our cultural foundations determine what we do and how we see things. Therefore, culture must be integrated into sustainable development strategies. Some specific goals’ targets acknowledge that culture drives development. Sustainable development revolves around economic, social, and environmental objectives for people. These goals are implicitly or explicitly dependent on culture because culture impacts people.

There are 17 Sustainable Development Goals. However, there are four specific ones that refer to culture are:

SDG 4 focuses on quality education

By 2030, ensure that all learners acquire the knowledge and skills needed to promote sustainable development, including, among others, through education for sustainable development and sustainable lifestyles, human rights, gender equality, promotion of a culture of peace and non-violence, global citizenship and appreciation of cultural diversity and of culture’s contribution to sustainable development

In other words, quality education is most effective if it responds to a place and the community’s cultural context and exactitudes. This target hinges on education promoting peace, non-violence, and cultural diversity as precursors to sustainable development. Encouraging respect for cultural diversity within acceptable standards facilitates cultural understanding and peace.

SDG 8 focuses on decent work and economic growth

By 2030, devise and implement policies to promote sustainable tourism that creates jobs and promotes local culture and products

Strengthening trade in cultural goods and services will provide growth impetus for local, national, and international markets. These will create employment opportunities for people whose work revolves around cultural goods. Cultural tourism generates revenues that improve the economy. In this sense, culture facilitates the community’s well-being and sustainability.

SDG 11 focuses on sustainable cities and communities

Target 11.4

Strengthen efforts to protect and safeguard the world’s cultural and natural heritage

When our cultural heritage is carefully managed, it attracts sustainable investments in tourism. The local people living where this heritage is domiciled ensure that it is not destroyed and that they themselves will not damage the heritage areas.

SDG 12 focuses on responsible consumption and production

Develop and implement tools to monitor sustainable development impacts for sustainable tourism that creates jobs and promotes local culture and products

Several indigenous livelihoods and crafts are built on local knowledge and management of the ecosystem, natural resources, and local materials. If natural resources are depleted, production will be endangered. Local livelihoods that utilize low technology and energy generate less waste and keep their environment free from pollution. In other words, proper management of the ecosystem prevents biodiversity loss, reduces land degradation, and moderates adverse climate change effects. Where there are natural disasters, traditional knowledge already embedded in the people’s culture helps them become resilient.

Theoretical framework

The social construction of reality is hinged on the belief that people make sense of their social world by assembling their knowledge. Scheler ( 1960 ) labels this assemblage the Sociology of Knowledge . Berger and Luckmann ( 1966 , p.15) contend that this “knowledge is concerned with the analysis of the social construction of reality.” Social construction theory builds on peoples’ comprehension of their own life experiences. From there, people make assumptions about what they think life is or should be. Young and Collin ( 2004 ) present that social constructionism pays more attention to society than individuals. Communities determine what they feel is acceptable. What is widely accepted by a particular community may be unacceptable to other people who are not members of this group. Therefore, people see an issue as good or bad based on their group’s description. Thus, what is a reality in Society A may be seen as illegal in Society B . Berger and Luckmann ( 1966 ) claim that people create their own social and cultural worlds and vice versa. According to them, common sense or basic knowledge is sustained through social interactions. These, in turn, reinforce already existing perceptions of reality, leading to routinization and habitualization. Berger and Luckmann ( 1991 ) say that dialogue is the most important means of maintaining, modifying, and reconstructing subjective reality.

Burr ( 2006 ) writes that the four fundamental tenets of social constructionism are: a critical instance towards taken-for-granted knowledge, historical and cultural specificity; knowledge sustained by social processes; and that knowledge and social action go together. This taken-for-granted knowledge is a basic common-sense approach to daily interactions. Historical and cultural specificities look at the peculiar but past monuments that have shaped the particular society. Knowledge is created and sustained by socialization. Good knowledge improves the common good. However, whoever applies the knowledge he has acquired wrongly incurs sanctions. This is why convicted criminals are placed behind bars.

Social constructions exist because people tacitly agree to act as if they do (Pinker, 2002 ). Whatever people see as realities are actually what they have learnt, over long periods, through their interactions with their society’s socialization agents such as the family, schools and churches. Cultural realities are conveyed through a language: the vehicle for communication. Language communicates culture by telling about what is seen, spoken of, or written about. However, groups construct realities based on their cultures. The media construct realities through the production, reproduction, and distribution of messages from which their consumers give meaning to their worlds and model their behaviours.

The method of study

The discourse analysis method of study is adopted for this work. Foucault ( 1971 ) developed the ‘discursive field’ to understand the relationships between language, social institutions, subjectivity, and power. Foucault writes that discourses relate to verbalization at the most basic level. The discursive method explores the construction of meanings in human communication by offering a meaningful interpretation of messages to enhance purposeful communication. Discourse analysis examines how written, or spoken language is used in real-life situations or in the society. Language use affects the creation of meaning; and, therefore, defines the context of communication. Kamalu and Isisanwo ( 2015 ) posit that discourse analysis considers how language is used in social and cultural contexts by examining the relationship between written and spoken words. Discourse analysis aims to understand how and why people use language to achieve the desired effect. The discursive method explores the construction of meanings in human communication by offering a meaningful interpretation of messages to enhance purposeful communication. Gale ( 2010 ) says that meaning is constructed moment by moment. Garfinkel ( 1967 ) explains this construction as the common-sense actions of ordinary people based on their practical considerations and judgments of what they feel are intelligible and accountable to others. According to Keller ( 2011 ), a peoples’ sense of reality combines their routinized interactions and the meanings they attach to objects, actions, and events. It is in this understanding of the natural use of language that some barriers to effective cross-cultural communication can be reduced.

Messages may assume different meanings in different situations for other people. These meanings affect social interactions. They either encourage or discourage further human communication. As Katz ( 1959 ) has written, interpersonal relationships influence communication. To make meaning out of messages and improve human relationships, it is necessary to understand that content and context may not represent the same thing to people in different situations. Waever ( 2004 , p. 198) states that “things do not have meaning in and of themselves, they only become meaningful in discourse.” Since people’s perspectives are different, it becomes extremely difficult to form a rigid basis on specific ideas. Ideas are discussed on their merits. Discursive analysis inspects the ways individuals construct events by evaluating language usage in writing, speech, conversation, or symbolic communication (Edwards, 1997 ; Harre and Gillet, 1994 ). Language is the carrier of culture. According to Van Dijk ( 1995 , p. 12), this approach is used to study descriptive, explanatory, and practical issues in “the attempt to uncover, reveal or disclose what is implicit, hidden or otherwise not immediately obvious in relations of discursively enacted dominance or their underlying ideologies.” The media play fundamental roles in the processes of constructing or reconstructing reality. They can do these because of Aririguzoh’s ( 2004 ) observation that the press impacts the political and socio-cultural sub-systems.

Culture at the international galleries

The affairs of culture came into international prominence at the UNESCO’s World Conference on Cultural Policies held in Mexico in 1982. This conference gave a broad definition of culture to include “the whole complex of distinctive spiritual, material, intellectual and emotional features that characterize a society or social group. It includes not only the arts and letters but also modes of life, the fundamental rights of the human being, value systems, traditions and beliefs” (UNESCO, 1982 , p. 1).

The United Nations World Commission on Culture and Development, led by J. Perez de Cuellar, published our Creative Diversity’s Landmark Report (UNESCO, 1995 ). This report points out the great importance of incorporating culture into development. Although the Commission recognizes cultural diversities, it sees them as the actual vehicles driving creativity and innovation. During the World Decade on Culture and Development (1988–1998), UNESCO stepped up again to campaign for greater recognition of culture’s contribution to national and international development policies. In 1998, Stockholm hosted an Inter-governmental Conference on Cultural Policies for Development. Its Action Plan on Cultural Policies for Development reaffirmed the correlation between culture and development (UNESCO, 1998 ). In 1999, UNESCO and the World Bank held the Inter-governmental Conference, Culture Counts , in Florence. Here, ‘cultural capital’ was emphasized as the tool for sustainable development and economic growth (UNESCO, 1999 ).

The United Nations General Assembly adopted the 2005 World Summit Outcome Document . Here, cultural diversity was explicitly admitted as a contributor to the enrichment of humankind. The United Nations General Assembly Resolutions on Culture and Development adopted in 2010 and 2011 (65/166 and 66/208) recognize culture as an “essential component of human development” and “an important factor in the fight against poverty, providing for economic growth and ownership of the development processes.” These resolutions called for the mainstreaming of culture into development policies at all levels. The UN System Task Team on the Post 2015 Development Agenda issued a report, Realizing the Future We Want for All ( 2012 , p. ii), with a direct charge that culture has a clear role to play in the “transformative change needed for a rights-based, equitable and sustainable process of global development.” Paragraph 71 of the report declares:

It is critical to promote equitable change that ensures people’s ability to choose their value systems in peace, thereby allowing for full participation and empowerment. Communities and individuals must be able to create and practice their own culture and enjoy that of others free from fear. This will require, inter alia, respect for cultural diversity, safeguarding cultural and natural heritage, fostering cultural institutions, strengthening cultural and creative industries, and promoting cultural tourism (p. 33).

In 2005, the Convention on the Protection and Promotion of the Diversity of Cultural Expressions member states agreed that cultural diversity “increases the range of choices and nurtures human capacities and values. Therefore, it is a mainspring for sustainable development for communities, peoples and nations” (UNESCO, 2005 , p. 1). The Convention reiterated the importance of the link between culture and development. UNESCO also steers an International Fund for Cultural Diversity to promote sustainable development and poverty reduction among the developing and least developed countries that are parties to the Convention.

UN Resolution 2347 of 2017 focuses exclusively on protecting cultural heritage and its necessity for peace and security. This Resolution brings a thorough awareness of culture’s role as a source of stability, inclusion, driver of reconciliation, and resilience. This Resolution reinforces Resolution 2199, adopted in February 2015, partly to fight against international terrorism financing and prohibit the illicit trafficking of cultural goods from Iraq and Syria.

Communication processes for overcoming difficulties in cross-cultural communication

The primary risk in cross-cultural communication is distortion, which creates misunderstanding or even misrepresentation of the conveyed information. Baumgratz ( 1990 , pp. 161–168) shares the opinion that relevant cultural dimensions of what he calls a social communication situation should be mapped out for individuals or groups who are from different nations or cultural origins but who have realized the need to contribute to the achievement of social, institutional, organizational, group, and personal aims. The tactics to overcome difficulties in cross-cultural communication lie in the communication processes. Any of the steps can become a barrier since culture influences the behaviour of both senders and receivers of messages. Barriers impede communication by distorting, blocking, or creating misunderstandings. Hence, it is necessary to create an enabling environment that will make communicating easier. Each of the communication steps can be strategized to enhance communication.

He is the source or initiator of the message. He can be a person or an organization. If the sender is a person, Malec ( 2018 ) refers to him as the carrier of intangible culture and the creator of the tangible ones. Messages are conveyed through spoken or written words. Nevertheless, messages can also be non-verbal. The encoding includes selecting words, symbols, or gestures in composing a message. The sender should encrypt, transfer meaning, or package his messages in ways that the receivers can access them. He should use symbols that the receiver would comprehend. The first thing he should do is use a language that his receiver understands. For example, it is useless to send a message written in English to another person who only understands French. Not only is the effort wasted, but it might also generate hostility. In Nigeria, Mexican soaps are freely watched. However, their producers avoided the obvious language challenge by dubbing in English voice-overs.

Words mean different things in different languages. For example, a British boss would answer yes to a question. However, his American subordinate would answer, yeah . The boss would think that he is disrespectful and impolite. Meanwhile, the American employee would be bewildered by the boss’s apparent coldness. British people use words that have different meanings from their American counterparts. For example, the word, pant , means underwear to a Briton but a pair of trousers to an American. The Englishman may still run into trouble with other nationals because his words have different meanings to these listeners. For example, the English phrase fart means a different thing among the Danish. For them, the word means speed ! The English word gift means poison in German. If an Englishman calls somebody a brat , his Russian friend will conclude that he is calling him his brother , which is what the word means in his language. Igbo children of south-eastern Nigeria call the hawk leke . But for the Yorubas in the southwest, this is the name given to a male child.

The sender, too, must know that even body language may mean different things. He should not assume that non-verbal messages mean the same in every part of the world. In Japan, nodding the head up and down means disagreement. In Nigeria, it means the opposite. Even though his own culture invariably influences the message’s sender, he should understand that his message is intended for a cross-cultural audience. He must also realize that the contents are no longer meant for ethnic communities defined by geographical locations but for an audience connected by frequent interactions that are not necessarily in the same physical place. A message sender that values esprit de corps will incorporate this into his messages by telling them that the laurel does not go to any person in particular but to the winning team. He thus encourages everybody to join in to win, not as individuals but as members of a group. If he is high on doubt avoidance, he makes his messages very direct and unambiguous and leaves no room for misinterpretation. However, a male sender who wants to assert his masculinity may wish to sound harsh. The sender who regularly attends church services may unconsciously put some words of Scripture in his messages because of his exogenic roots. The sender with monochronic orientation will send one message and expect the task to be completed as scheduled. His linear cultural background will be offended if the result is the contrary. Similarly, the sender who places a high value on rules and regulations would send messages of punishment to those who break them but reward those who keep them without minding his relationships with them. An effective sender of messages to a cross-cultural society should state his ideas clearly, offer explanations when needed, or even repeat the whole communication process if he does not get the appropriate feedback.

This is the information content the sender wants to share with his receivers. These include stories, pictures, or advertisements. He should carefully avoid lurid and offensive content. A French man may see nothing wrong in his wife wearing a very skimpy bikini and other men ogling at her at a public beach. His counterpart from Saudi Arabia will be upset if other men leer at his wife. In addition, the wife would be sanctioned for dressing improperly and appearing in public. If a person has a message to share with others from a different cultural background, he should be careful. His listeners may not isolate his statement as being distinct from his personality.

Societies with high context culture usually consider the messages they send or receive before interpreting them. Messages are hardly delivered straightforwardly. The message is in the associated meanings attached to the pictures and symbols. Thus, those outside that community find it very difficult to understand the meaning of the messages. In low-context communication, the message is the information in words. The words mean what they say. However, a corporate sender of messages, for example, the head of the Human Resources Department of a multi-cultural company interested in building team spirit, may organize informal chit-chats and get-togethers to break the proverbial ice as well as create a convivial atmosphere where people can relate. The message he is passing across is simple: let colleagues relax, relate, and work together as team members irrespective of where they come from. All of these are communicative actions.

The channel’s work is to provide a passage for the sender to guide his message to the receiver. While face-to-face communication is ideal for intimate and close group conversations, it is impossible to talk to everybody simultaneously. Different channels of passing across the same message may be used. For example, the same message may be passed through radio, adapted for television, put online, or printed in newsletters, newspapers, and magazines. The hope is that people who missed the message on one channel may see it on another somewhere else. A pronounced media culture will hasten cross-cultural communication. Many people consume media content. However, these consumers are expected to be media literates. Aririguzoh ( 2007 , p. 144) writes that:

media literacy is the systematic study of the media and their operations in our socio-political systems as well as their contributions to the development and maintenance of culture. It is the information and communication skill that is needed to make citizens more competent. It is the ability to read what the print media offer, see what the visual media present, and hear what the aural media announce. It is a response to the changing nature of information in our modern society.

Official messages should be passed through defined routes and are best written. This would close avenues of possible denials by others if the same message were passed across verbally. It could be difficult to misinterpret the contents of a written document. Written documents have archival values. As much as possible, rumours should be stamped out. A good manager should single out regular gossips in a multi-cultural organization for special attention. Equally, an effective manager heading widely dispersed employees can co-ordinate their activities using communication technologies with teleconferencing features. Aririguzoh ( 2007 , p. 45) notes, “information and communication technologies have transformed the range and speed of dispersing information and of communicating. Today, the whole world lies a click away!”

The media of communication are shaped by the culture of the people who produce them. What they carry as contents and the form they assume are defined by the culture of the sender. In low-context societies, it is common for messages to be written. In high context societies, it is common for statements to be verbal. Importantly, Aririguzoh ( 2013 , pp. 119–120) points out that “… the mass media can effectively be deployed to provide pieces of information that enhance communication, build understanding and strengthen relationships in our rapidly changing environment dictated by the current pace of globalization. The mass media assiduously homogenize tastes, styles, and points of view among many consumers of its products across the globe. They have effectively helped in fading away national distinctions and growing mass uniformity as they create, distribute and transmit the same entertainment, news, and information to millions of people in different nations.”

The receiver is the person the sender directs his message to. In a workplace, the receiver needs the message or information to do his job. The receiver decodes or tries to understand the meaning of the sender’s message by breaking it down into symbols to give the proper feedback. If the message is verbal, the receiver has to listen actively. The message receiver must understand a message based on his existing orientations shaped by his own culture. Even the messages that he picks are selected to conform to his existing preconceptions.

Oyserman et al. ( 2002 ) make an interesting discovery: that receivers from different cultures interpret the message senders’ mannerisms. For an American, a speaker talking very quickly is seen as telling the uncensored truth. In other words, the speaker who talks too slowly implicates himself as a liar! However, for the Koreans, slow speech denotes careful consideration of others. In some cultures, particularly in Asia, the receiver is responsible for effective communication. Kobayashi and Noguchi ( 2001 ) claim that he must become an expert at “understanding without words.” Miyahara ( 2004 , p. 286) emphasizes that even children literarily learn to read other people’s minds by evaluating the subtle cues in their messages and then improvising to display the expected and appropriate social behaviour and communication. Gestures involve the movements of the hands and head of the sender. The receiver clearly understands these body movements. As painted by Sapir ( 1927 , p. 556), “we respond to gestures with an extreme alertness and, one might almost say, in accordance with an elaborate and secret code that is written nowhere, known by none, and understood by all.”

Receivers who value individualism appreciate personal freedom, believe that they can make their own decisions, and respect their performance. Those who prefer communitarianism would prefer group applause and loyalty. A monochromatic receiver would start and finish a task before starting another one. He would be offended when colleagues do not meet deadlines, are late to appointments, and do not keep rigid schedules. His co-worker, who synchronizes his time, develops a flexible working schedule to work at two or more tasks.

This is the final process. Ordinarily, the sender wants a response to determine if the message he sent out has been received and understood. Acknowledging a message does not indicate a clear understanding of its contents. Feedback can be positive or negative. Positive feedback arises when the receiver interprets the message correctly and does what the sender wants. Negative feedback comes when messages are incorrectly interpreted, and the receiver does not do what the sender of the information has intended him to do. Cross-cultural communication recognizes that people come from different backgrounds. Therefore, feedback on diverse messages would be different. A sensitive communicator would be careful how he designs his messages for a heterogeneous audience so that he can elicit the desired feedback.

It must be emphasized that no culture is superior to another as each culture meets the needs of those who subscribe to it. To a large extent, our culture influences our behaviours and expectations from other people. Although there are noticeable similarities and differences, what separates one culture from another is its emphasis on specific values. As the United Nations has affirmed, there is diversity in cultures. These diversities add colour and meaning to human existence. This suggests that particular policies should be carved out to attend to specific locations and supports Satterthwaite’s ( 2014 ) proposition that local actors should be empowered to help achieve the SDGs. What the local populace in one community may appreciate may be frowned upon and even be fought against by residents in another place. As Hossain and Ali ( 2014 ) point out, individuals constitute the societies where they live and work. While Bevir ( 1996 ) describes this relationship as that of mutual dependence, he recognizes that people are influenced by their particular social structures and therefore do not go against them. Bevir believes that social systems exist for individuals.

Societies are built on shared values, norms and beliefs. These, in turn, have profound effects on individuals. Society’s culture affects individuals while the individuals create and shape the society, including initiating sustainable development. Development rests on the shoulders of men. Thus, culture influences the ways individuals behave and communicate. The effective communicator must actively recognize these elements and work them into communication practices. As Renn et al. ( 1997 , p. 218) point out, “sustainable practices can be initiated or encouraged by governmental regulation and economic incentives. A major element to promote sustainability will be, however, the exploration and organization of discursive processes between and among different actors.”

To achieve the United Nations sustainable goals, the competent communicator has to recognize that the culture of the actors in a communication process is the basic foundation for effective communication. For example, while one individual may discuss issues face-to-face and is not afraid to express his feelings candidly, another person may not be so direct. He may even involve third parties to mediate in solving a problem. Either way, their approaches are defined by their cultural backgrounds. It may be counterproductive to assume that either of these approaches is the best. This assertion is supported by the study of Stanton ( 2020 ), who explored intercultural communication between African American managers and Hispanic workers who speak English as a second language. He finds managers that follow culturally sensitive communication strategies getting more work done. Cartwright ( 2020 ) also observes that intercultural competence and recognition of cultural differences in East and Central Europe are foundation pillars for business success. This lends credence to Ruben and Gigliotti ( 2016 ) observation that communication with people from different cultures reduces the barriers associated with intercultural communication and enhances the communication process.

Irrespective of our ethnicities, people want to communicate, understand, appreciate, and be respected by others. Effective communication is the foundation of good human relationships among team members, whether their cultural backgrounds differ or not. Good feedback is achieved when both the sender and receiver of messages create common meanings. This is what discourse is all about. Messages must be meaningful, meaningfully constructed and meaningfully interpreted. Georgiou ( 2011 ) labels this the communicative competence : acknowledgement of the intercultural dimension of foreign language education and successful intercultural interactions that assume non-prejudiced attitudes, tolerance and understanding of other cultures, and cultural self-awareness of the person communicating. An efficient communicator must understand that culture shapes people, and the people then shape society. In other words, communication shapes the world. Therefore, appropriately chosen communication strategies help blend the different cultures.

According to Bokova ( 2013 ), there is “renewed aspirations for equality and respect, for tolerance and mutual understanding, especially between peoples of different cultures.” This means that if all parties respect other team members’ cultures, a clement work environment is inevitable. Cultural literacy creates more tolerant and peaceful work environments. Achieving this starts with a re-examination of the whole communication process. The crux of cross-cultural communication is developing effective ways to appreciate the culture of others involved in the acts of communication. Understanding these differences provides the context for an enhanced understanding of the values and behaviours of others. Reconciling these differences confers competitive advantages to those who communicate effectively. The media must provide the links between senders and receivers of messages in the context of their socio-cultural environments.

The United Nations appreciates the distinctiveness in cultures and has incorporated it as a significant factor in achieving sustainable development goals. This global body has produced different documents championing this. Every development takes place in an environment of culture. The heart of sustainable development is the man. The SDGs will be more meaningful and easily achievable by recognizing that actions should be both locally and culturally relevant. Cultural differences can be effectively managed if senders and receivers of messages understand that culture shapes how people communicate and, by extension, the relationship with other people who may not necessarily be from their tribal communities. Breaking down the barriers to cross-cultural communication lies in understanding these distinct differences and consciously incorporating them into the communication processes to enhance communication competencies.

Data availability

All data analysed are contained in the paper.

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Acknowledgements

I acknowledge: Dr. Emmanuel Mogaji of Greenwich University for reading and pointing out helpful corrections; Professors Innocent Chiluwa, Abiodun Gesinde, David Imhonopi and Dr Evaristus Adesina of Covenant University, who went through the manuscript, suggested corrections and encouraged me not to give upe and my daughter, Victoria-Grace Onyekachi Miracle Aririguzoh, who proofread this manuscript and brought in sunshine when the clouds were grey.

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The Hyper-Polarization Challenge to the Conflict Resolution Field: A Joint BI/CRQ Discussion BI and the Conflict Resolution Quarterly invite you to participate in an online exploration of what those with conflict and peacebuilding expertise can do to help defend liberal democracies and encourage them live up to their ideals.

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By Michelle LeBaron

July 2003  

All communication is cultural -- it draws on ways we have learned to speak and give nonverbal messages. We do not always communicate the same way from day to day, since factors like context, individual personality, and mood interact with the variety of cultural influences we have internalized that influence our choices. Communication is interactive, so an important influence on its effectiveness is our relationship with others. Do they hear and understand what we are trying to say? Are they listening well? Are we listening well in response? Do their responses show that they understand the words and the meanings behind the words we have chosen? Is the mood positive and receptive? Is there trust between them and us? Are there differences that relate to ineffective communication, divergent goals or interests, or fundamentally different ways of seeing the world? The answers to these questions will give us some clues about the effectiveness of our communication and the ease with which we may be able to move through conflict.

The challenge is that even with all the good will in the world, miscommunication is likely to happen, especially when there are significant cultural differences between communicators. Miscommunication may lead to conflict, or aggravate conflict that already exists. We make -- whether it is clear to us or not -- quite different meaning of the world, our places in it, and our relationships with others. In this module, cross-cultural communication will be outlined and demonstrated by examples of ideas, attitudes, and behaviors involving four variables:

• Time and Space

Fate and Personal Responsibility

Face and face-saving, nonverbal communication.

As our familiarity with these different starting points increases, we are cultivating cultural fluency -- awareness of the ways cultures operate in communication and conflict, and the ability to respond effectively to these differences.

Time and Space[1]

Time is one of the most central differences that separate cultures and cultural ways of doing things. In the West, time tends to be seen as quantitative, measured in units that reflect the march of progress. It is logical, sequential, and present-focused, moving with incremental certainty toward a future the ego cannot touch and a past that is not a part of now. Novinger calls the United States a "chronocracy," in which there is such reverence for efficiency and the success of economic endeavors that the expression "time is money" is frequently heard.[2] This approach to time is called monochronic -- it is an approach that favors linear structure and focus on one event or interaction at a time. Robert's Rules of Order, observed in many Western meetings, enforce a monochronic idea of time.

In the East, time feels like it has unlimited continuity, an unraveling rather than a strict boundary. Birth and death are not such absolute ends since the universe continues and humans, though changing form, continue as part of it. People may attend to many things happening at once in this approach to time, called polychronous. This may mean many conversations in a moment (such as a meeting in which people speak simultaneously, "talking over" each other as they discuss their subjects), or many times and peoples during one process (such as a ceremony in which those family members who have died are felt to be present as well as those yet to be born into the family).

A good place to look to understand the Eastern idea of time is India. There, time is seen as moving endlessly through various cycles, becoming and vanishing. Time stretches far beyond the human ego or lifetime. There is a certain timeless quality to time, an aesthetic almost too intricate and vast for the human mind to comprehend. Consider this description of an aeon, the unit of time which elapses between the origin and destruction of a world system: "Suppose there is a mountain, of very hard rock, much bigger than the Himalayas; and suppose that a man, with a piece of the very finest cloth of Benares, once every century should touch that mountain ever so slightly -- then the time it would take him to wear away the entire mountain would be about the time of an Aeon."[3]

Differences over time can play out in painful and dramatic ways in negotiation or conflict-resolution processes. An example of differences over time comes from a negotiation process related to a land claim that took place in Canada. First Nations people met with representatives from local, regional, and national governments to introduce themselves and begin their work. During this first meeting, First Nations people took time to tell the stories of their people and their relationships to the land over the past seven generations. They spoke of the spirit of the land, the kinds of things their people have traditionally done on the land, and their sacred connection to it. They spoke in circular ways, weaving themes, feelings, ideas, and experiences together as they remembered seven generations into the past and projected seven generations forward.

When it was the government representatives' chance to speak, they projected flow charts showing internal processes for decision-making and spoke in present-focused ways about their intentions for entering the negotiation process. The flow charts were linear and spare in their lack of narrative, arising from the bureaucratic culture from which the government representatives came. Two different conceptions of time: in one, time stretches, loops forward and back, past and future are both present in this time. In the other, time begins with the present moment and extends into the horizon in which the matters at hand will be decided.

Neither side felt satisfied with this first meeting. No one addressed the differences in how time was seen and held directly, but everyone was aware that they were not "on the same page." Each side felt some frustration with the other. Their notions of time were embedded in their understandings of the world, and these understandings informed their common sense about how to proceed in negotiations. Because neither side was completely aware of these different notions of time, it was difficult for the negotiations to proceed, and difficult for each side to trust the other. Their different ideas of time made communication challenging.

This meeting took place in the early 1990s. Of course, in this modern age of high-speed communication, no group is completely disconnected from another. Each group -- government and First Nations representatives -- has had some exposure to the other's ideas of time, space, and ideas about appropriate approaches to negotiation. Each has found ways to adapt. How this adaptation takes place, and whether it takes place without one side feeling they are forced to give in to the other, has a significant impact on the course of the negotiations.

It is also true that cultural approaches to time or communication are not always applied in good faith, but may serve a variety of motives. Asserting power, superiority, advantage, or control over the course of the negotiations may be a motive wrapped up in certain cultural behaviors (for example, the government representatives' detailed emphasis on ratification procedures may have conveyed an implicit message of control, or the First Nations' attention to the past may have emphasized the advantages of being aware of history). Culture and cultural beliefs may be used as a tactic by negotiators; for this reason, it is important that parties be involved in collaborative-process design when addressing intractable conflicts. As people from different cultural backgrounds work together to design a process to address the issues that divide them, they can ask questions about cultural preferences about time and space and how these may affect a negotiation or conflict-resolution process, and thus inoculate against the use of culture as a tactic or an instrument to advance power.

Any one example will show us only a glimpse of approaches to time as a confounding variable across cultures. In fact, ideas of time have a great deal of complexity buried within them. Western concepts of time as a straight line emanating from no one in particular obscure the idea that there are purposive forces at work in time, a common idea in indigenous and Eastern ways of thought. From an Eastern or indigenous perspective, Spirit operates within space and time, so time is alive with purpose and specific meanings may be discerned from events. A party to a negotiation who subscribes to this idea of time may also have ideas about fate, destiny, and the importance of uncovering "right relationship" and "right action." If time is a circle, an unraveling ball of twine, a spiral, an unfolding of stories already written, or a play in which much of the set is invisible, then relationships and meanings can be uncovered to inform current actions. Time, in this polychronic perspective, is connected to other peoples as well as periods of history.

This is why a polychronic perspective is often associated with a communitarian starting point. The focus on the collective, or group, stretching forward and back, animates the polychronic view of time. In more monochronic settings, an individualist way of life is more easily accommodated. Individualists can more easily extract moments in time, and individuals themselves, from the networks around them. If time is a straight line stretching forward and not back, then fate or destiny may be less compelling. (For more on this, see the essay on Communication Tools for Understanding Cultural Difference .)

Another important variable affecting communication across cultures is fate and personal responsibility. This refers to the degree to which we feel ourselves the masters of our lives, versus the degree to which we see ourselves as subject to things outside our control. Another way to look at this is to ask how much we see ourselves able to change and maneuver, to choose the course of our lives and relationships. Some have drawn a parallel between the emphasis on personal responsibility in North American settings and the landscape itself.[4] The North American landscape is vast, with large spaces of unpopulated territory. The frontier mentality of "conquering" the wilderness, and the expansiveness of the land stretching huge distances, may relate to generally high levels of confidence in the ability to shape and choose our destinies.

In this expansive landscape, many children grow up with an epic sense of life, where ideas are big, and hope springs eternal. When they experience setbacks, they are encouraged to redouble their efforts, to "try, try again." Action, efficacy, and achievement are emphasized and expected. Free will is enshrined in laws and enforced by courts.

Now consider places in the world with much smaller territory, whose history reflects repeated conquest and harsh struggles: Northern Ireland, Mexico, Israel, Palestine. In these places, there is more emphasis on destiny's role in human life. In Mexico, there is a legacy of poverty, invasion, and territorial mutilation. Mexicans are more likely to see struggles as inevitable or unavoidable. Their fatalistic attitude is expressed in their way of responding to failure or accident by saying "ni modo" ("no way" or "tough luck"), meaning that the setback was destined.

This variable is important to understanding cultural conflict. If someone invested in free will crosses paths with someone more fatalistic in orientation, miscommunication is likely. The first person may expect action and accountability. Failing to see it, they may conclude that the second is lazy, obstructionist, or dishonest. The second person will expect respect for the natural order of things. Failing to see it, they may conclude that the first is coercive or irreverent, inflated in his ideas of what can be accomplished or changed.

Another important cultural variable relates to face and face-saving . Face is important across cultures, yet the dynamics of face and face-saving play out differently. Face is defined in many different ways in the cross-cultural communication literature. Novinger says it is "the value or standing a person has in the eyes of others...and that it relate[s] to pride or self-respect."[5] Others have defined it as "the negotiated public image, mutually granted each other by participants in [communication]."[6] In this broader definition, face includes ideas of status, power, courtesy, insider and outsider relations, humor, and respect. In many cultures, maintaining face is of great importance, though ideas of how to do this vary.

The starting points of individualism and communitarianism are closely related to face. If I see myself as a self-determining individual, then face has to do with preserving my image with others and myself. I can and should exert control in situations to achieve this goal. I may do this by taking a competitive stance in negotiations or confronting someone who I perceive to have wronged me. I may be comfortable in a mediation where the other party and I meet face to face and frankly discuss our differences.

If I see my primary identification as a group member, then considerations about face involve my group. Direct confrontation or problem-solving with others may reflect poorly on my group, or disturb overall community harmony. I may prefer to avoid criticism of others, even when the disappointment I have concealed may come out in other, more damaging ways later. When there is conflict that cannot be avoided, I may prefer a third party who acts as a shuttle between me and the other people involved in the conflict. Since no direct confrontation takes place, face is preserved and potential damage to the relationships or networks of relationships is minimized.

Nonverbal communication is hugely important in any interaction with others; its importance is multiplied across cultures. This is because we tend to look for nonverbal cues when verbal messages are unclear or ambiguous, as they are more likely to be across cultures (especially when different languages are being used). Since nonverbal behavior arises from our cultural common sense -- our ideas about what is appropriate, normal, and effective as communication in relationships -- we use different systems of understanding gestures, posture, silence, spacial relations, emotional expression, touch, physical appearance, and other nonverbal cues. Cultures also attribute different degrees of importance to verbal and nonverbal behavior.

Low-context cultures like the United States and Canada tend to give relatively less emphasis to nonverbal communication. This does not mean that nonverbal communication does not happen, or that it is unimportant, but that people in these settings tend to place less importance on it than on the literal meanings of words themselves. In high-context settings such as Japan or Colombia, understanding the nonverbal components of communication is relatively more important to receiving the intended meaning of the communication as a whole.

Some elements of nonverbal communication are consistent across cultures. For example, research has shown that the emotions of enjoyment, anger, fear, sadness, disgust, and surprise are expressed in similar ways by people around the world.[7] Differences surface with respect to which emotions are acceptable to display in various cultural settings, and by whom. For instance, it may be more social acceptable in some settings in the United States for women to show fear, but not anger, and for men to display anger, but not fear.[8] At the same time, interpretation of facial expressions across cultures is difficult. In China and Japan, for example, a facial expression that would be recognized around the world as conveying happiness may actually express anger or mask sadness, both of which are unacceptable to show overtly.[9]

These differences of interpretation may lead to conflict, or escalate existing conflict. Suppose a Japanese person is explaining her absence from negotiations due to a death in her family. She may do so with a smile, based on her cultural belief that it is not appropriate to inflict the pain of grief on others. For a Westerner who understands smiles to mean friendliness and happiness, this smile may seem incongruous and even cold, under the circumstances. Even though some facial expressions may be similar across cultures, their interpretations remain culture-specific. It is important to understand something about cultural starting-points and values in order to interpret emotions expressed in cross-cultural interactions.

Another variable across cultures has to do with proxemics, or ways of relating to space. Crossing cultures, we encounter very different ideas about polite space for conversations and negotiations. North Americans tend to prefer a large amount of space, perhaps because they are surrounded by it in their homes and countryside. Europeans tend to stand more closely with each other when talking, and are accustomed to smaller personal spaces. In a comparison of North American and French children on a beach, a researcher noticed that the French children tended to stay in a relatively small space near their parents, while U.S. children ranged up and down a large area of the beach.[10]

The difficulty with space preferences is not that they exist, but the judgments that get attached to them. If someone is accustomed to standing or sitting very close when they are talking with another, they may see the other's attempt to create more space as evidence of coldness, condescension, or a lack of interest. Those who are accustomed to more personal space may view attempts to get closer as pushy, disrespectful, or aggressive. Neither is correct -- they are simply different.[11]

Also related to space is the degree of comfort we feel moving furniture or other objects. It is said that a German executive working in the United States became so upset with visitors to his office moving the guest chair to suit themselves that he had it bolted to the floor.[12] Contrast this with U.S. and Canadian mediators and conflict-resolution trainers, whose first step in preparing for a meeting is not infrequently a complete rearrangement of the furniture.

Finally, line-waiting behavior and behavior in group settings like grocery stores or government offices is culturally-influenced. Novinger reports that the English and U.S. Americans are serious about standing in lines, in accordance with their beliefs in democracy and the principle of "first come, first served."[13] The French, on the other hand, have a practice of resquillage , or line jumping, that irritates many British and U.S. Americans. In another example, immigrants from Armenia report that it is difficult to adjust to a system of waiting in line, when their home context permitted one member of a family to save spots for several others.

These examples of differences related to nonverbal communication are only the tip of the iceberg. Careful observation, ongoing study from a variety of sources, and cultivating relationships across cultures will all help develop the cultural fluency to work effectively with nonverbal communication differences.

Each of the variables discussed in this module -- time and space, personal responsibility and fate, face and face-saving, and nonverbal communication -- are much more complex than it is possible to convey. Each of them influences the course of communications, and can be responsible for conflict or the escalation of conflict when it leads to miscommunication or misinterpretation. A culturally-fluent approach to conflict means working over time to understand these and other ways communication varies across cultures, and applying these understandings in order to enhance relationships across differences.

[1] Many of these ideas are discussed in more detail in LeBaron, Michelle. Bridging Cultural Conflicts. A New Approach for a Changing World. San Francisco: Jossey Bass, 2003.

[2] Novinger, Tracy. Intercultural Communication . Austin, TX: University of Texas Press, 2001, P. 84.

[3] Conze, Edward. Buddhism: Its Essence and Development . New York: HarperCollins, 1951, p. 49.

[4] For more about correspondences between landscape and national psyches, see: Novinger, Tracy. Intercultural Communication . Austin, TX: University of Texas Press, 2001.

[5] Novinger, p. 31

[6] Okun, Barbara F., Fried, Jane, Okun, Marcia L. Understanding Diversity. A Learning as Practice Primer . Pacific Grove, CA: Brooks/Cole Publishing, 1999, pp. 59-60.

[7] Ibid., p. 78.

[9] Novinger, p. 65.

[10] Ibid., p. 67.

[11] Ibid., pp. 68-69.

[12] Ibid., p. 68.

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What is Cross-Cultural Communication?

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This first chapter looks at the influence of other disciplines on cultural studies. It examines different definitions of ‘culture’ and ‘communication’ and looks at key areas of cultural diversity in visible behaviour and underlying values. It analyses strategies for optimizing successful communication with people of other cultures and overcoming the barriers to cross-cultural communication.

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Hofstede, G. (1994) Cultures and Organisations: Software of the Mind. Intercultural Cooperation and its Importance to Survival (London: HarperCollins).

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Trompenaars, F. (2000) Riding the Waves of Culture , 2nd edn (London: Nicholas Brealey Publishing).

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Further reading

Axtell, R. (1993) Do’s and Taboos Around the World, A Guide to International Behaviour (New York: John Wiley & Sons).

Bragg, M. (2003) The Adventure of English (London: Hodder & Stoughton).

Crystal, D. (2003) How Language Works (London: Penguin).

Harrison, B. (ed.) (1990) Culture and the Language Classroom (Oxford: Modern English Publications).

Mehrabian, A. (1981) Silent Messages: Implicit Communication of Emotions and Attitudes (Belmont, CA: Wadsworth).

Morris, D. (1977) Manwatching: A Field Guide to Human Behaviour (London: Jonathan Cape).

Morris, D. (1979) Gestures: Their Origins and Distribution (London: Book Club Associates).

Pease, A. and Pease, B. (2004) The Definitive Book of Body Language (London: Orion Books).

Spencer-Oatey, H. (2000) Culturally Speaking: Managing Rapport through Talk Across Cultures (London: Continuum).

Trompenaars, F. and Hampden-Turner, C. (2000) Building Cross-Cultural Competence (London: Nicholas Brealey Publishing).

Whorf, B. (1998) Science and Linguistics — Basic Concepts of Communication: Selected Readings (Maine: Intercultural Press).

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Hurn, B.J., Tomalin, B. (2013). What is Cross-Cultural Communication?. In: Cross-Cultural Communication. Palgrave Macmillan, London. https://doi.org/10.1057/9780230391147_1

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31 Cross-Cultural Communication

What is culture.

Learning Objectives

Upon completing this chapter, you should be able to:

• distinguish between surface and deep culture in the context of the iceberg model,
• describe how cross-cultural communication is shaped by cultural diversity,
• explain how the encoding and decoding process takes shape in cross-cultural communication,
• describe circumstances that require effective cross-cultural communication, and
• describe approaches to enhance interpersonal communication in cross-cultural contexts.

We may be tempted to think of intercultural communication as interaction between two people from different countries. While two distinct national passports communicate a key part of our identity non-verbally, what happens when two people from two different parts of the same country communicate? Indeed, intercultural communication happens between subgroups of the same country. Whether it be the distinctions between high and low Germanic dialects, the differences in perspective between an Eastern Canadian and a Western Canadian, or the rural-versus-urban dynamic, our geographic, linguistic, educational, sociological, and psychological traits influence our communication.

Culture is part of the very fabric of our thought, and we cannot separate ourselves from it, even as we leave home and begin to define ourselves in new ways through work and achievements. Every business or organization has a culture, and within what may be considered a global culture, there are many subcultures or co-cultures. For example, consider the difference between the sales and accounting departments in a corporation. We can quickly see two distinct groups with their own symbols, vocabulary, and values. Within each group there may also be smaller groups, and each member of each department comes from a distinct background that in itself influences behaviour and interaction.

Suppose we have a group of students who are all similar in age and educational level. Do gender and the societal expectations of roles influence interaction? Of course! There will be differences on multiple levels. Among these students not only do the boys and girls communicate in distinct ways, but there will also be differences among the boys as well as differences among the girls. Even within a group of sisters, common characteristics exist, but they will still have differences, and all these differences contribute to intercultural communication. Our upbringing shapes us. It influences our worldview, what we value, and how we interact with each other. We create culture, and it defines us.

Culture involves beliefs, attitudes, values, and traditions that are shared by a group of people. More than just the clothes we wear, the movies we watch, or the video games we play, all representations of our environment are part of our culture. Culture also involves the psychological aspects and behaviours that are expected of members of our group. For example, if we are raised in a culture where males speak while females are expected to remain silent, the context of the communication interaction governs behaviour. From the choice of words (message), to how we communicate (in person, or by e-mail), to how we acknowledge understanding with a nod or a glance (non-verbal feedback), to the internal and external interference, all aspects of communication are influenced by culture.

Culture consists of the shared beliefs, values, and assumptions of a group of people who learn from one another and teach to others that their behaviours, attitudes, and perspectives are the correct ways to think, act, and feel.

It is helpful to think about culture in the following five ways:

• Culture is learned.
• Culture is shared.
• Culture is dynamic.
• Culture is systemic.
• Culture is symbolic.

The iceberg, a commonly used metaphor to describe culture, is great for illustrating the tangible and the intangible. When talking about culture, most people focus on the “tip of the iceberg,” which is visible but makes up just 10 percent of the object. The rest of the iceberg, 90 percent of it, is below the waterline. Many business leaders, when addressing intercultural situations, pick up on the things they can see—things on the “tip of the iceberg.” Things like food, clothing, and language difference are easily and immediately obvious, but focusing only on these can mean missing or overlooking deeper cultural aspects such as thought patterns, values, and beliefs that are under the surface. Solutions to any interpersonal miscommunication that results become temporary bandages covering deeply rooted conflicts.

Cultural Membership

How do you become a member of a culture, and how do you know when you are full member? So much of communication relies on shared understanding, that is, shared meanings of words, symbols, gestures, and other communication elements. When we have a shared understanding, communication comes easily, but when we assign different meanings to these elements, we experience communication challenges.

What shared understandings do people from the same culture have? Researchers who study cultures around the world have identified certain characteristics that define a culture. These characteristics are expressed in different ways, but they tend to be present in nearly all cultures:

• rites of initiation
• common history and traditions
• values and principles
• purpose and mission
• symbols, boundaries, and status indicators

Terms to Know

Although they are often used interchangeably, it is important to note the distinctions among multicultural, cross-cultural, and intercultural communication.

Multiculturalism is a rather surface approach to the coexistence and tolerance of different cultures. It takes the perspective of “us and the others” and typically focuses on those tip-of-the-iceberg features of culture, thus highlighting and accepting some differences but maintaining a “safe” distance. If you have a multicultural day at work, for example, it usually will feature some food, dance, dress, or maybe learning about how to say a few words or greetings in a sampling of cultures.

Cross-cultural approaches typically go a bit deeper, the goal being to be more diplomatic or sensitive. They account for some interaction and recognition of difference through trade and cooperation, which builds some limited understanding—such as, for instance, bowing instead of shaking hands, or giving small but meaningful gifts. Even using tools like Hofstede, as you’ll learn about in this chapter, gives us some overarching ideas about helpful things we can learn when we compare those deeper cultural elements across cultures. Sadly, they are not always nuanced comparisons; a common drawback of cross-cultural comparisons is that we can wade into stereotyping and ethnocentric attitudes—judging other cultures by our own cultural standards—if we aren’t mindful.

Lastly, when we look at intercultural approaches, we are well beneath the surface of the iceberg, intentionally making efforts to better understand other cultures as well as ourselves. An intercultural approach is not easy, often messy, but when you get it right, it is usually far more rewarding than the other two approaches. The intercultural approach is difficult and effective for the same reasons; it acknowledges complexity and aims to work through it to a positive, inclusive, and equitable outcome.

Whenever we encounter someone, we notice similarities and differences. While both are important, it is often the differences that contribute to communication troubles. We don’t see similarities and differences only on an individual level. In fact, we also place people into in-groups and out-groups based on the similarities and differences we perceive. Recall what you read about social identity and discrimination in the last chapter—the division of people into in-groups and out-groups is where your social identity can result in prejudice or discrimination if you are not cautious about how you frame this.

We tend to react to someone we perceive as a member of an out-group based on the characteristics we attach to the group rather than the individual (Allen, 2010). In these situations, it is more likely that stereotypes and prejudice will influence our communication. This division of people into opposing groups has been the source of great conflict around the world, as with, for example, the division between Catholics and Protestants in Northern Ireland; between Croats, Serbs, and Bosnian Muslims in the former Yugoslavia; and between males and females during women’s suffrage. Divisions like these can still cause conflict on an individual level. Learning about difference and why it matters will help us be more competent communicators and help to prevent conflict.

Theories of Cross-Cultural Communication

Social psychologist Geert Hofstede (Hofstede, 1982, 2001, 2005) is one of the most well known researchers in cross-cultural communication and management. His website offers useful tools and explanations about a range of cultural dimensions that can be used to compare various dominant national cultures. Hofstede’s theory places cultural dimensions on a continuum that range from high to low and really only make sense when the elements are compared to another culture. Hofstede’s dimensions include the following:

• Power Distance: High-power distance means a culture accepts and expects a great deal of hierarchy; low-power distance means the president and janitor could be on the same level.
• Individualism: High individualism means that a culture tends to put individual needs ahead of group or collective needs.
• Uncertainty Avoidance: High uncertainty avoidance means a culture tends to go to some lengths to be able to predict and control the future. Low uncertainty avoidance means the culture is more relaxed about the future, which sometimes shows in being willing to take risks.
• Masculinity: High masculinity relates to a society valuing traits that were traditionally considered masculine, such as competition, aggressiveness, and achievement. A low masculinity score demonstrates traits that were traditionally considered feminine, such as cooperation, caring, and quality of life.
• Long-term orientation: High long-term orientation means a culture tends to take a long-term, sometimes multigenerational view when making decisions about the present and the future. Low long-term orientation is often demonstrated in cultures that want quick results and that tend to spend instead of save.
• Indulgence: High indulgence means cultures that are OK with people indulging their desires and impulses. Low indulgence or restraint-based cultures value people who control or suppress desires and impulses.

As mentioned previously, these tools can provide wonderful general insight into making sense of understanding differences and similarities across key below-the-surface cross-cultural elements. However, when you are working with people, they may or may not conform to what’s listed in the tools. For example, if you are Canadian but grew up in a tight-knit Amish community, your value system may be far more collective than individualist. Or if you are Aboriginal, your long-term orientation may be far higher than that of mainstream Canada. It’s also important to be mindful that in a Canadian workplace, someone who is non-white or wears clothes or religious symbols based on their ethnicity may be far more “mainstream” under the surface. The only way you know for sure is to communicate interpersonally by using active listening, keeping an open mind, and avoiding jumping to conclusions.

Trompenaars

Fons Trompenaars is another researcher who came up with a different set of cross-cultural measures. A more detailed explanation of his seven dimensions of culture can be found at this website (The Seven Dimensions of Culture, n.d.), but we provide a brief overview below:

• Universalism vs. Particularism: the extent that a culture is more prone to apply rules and laws as a way of ensuring fairness, in contrast to a culture that looks at the specifics of context and looks at who is involved, to ensure fairness. The former puts the task first; the latter puts the relationship first.
• Individualism vs. Communitarianism: the extent that people prioritize individual interests versus the community’s interest.
• Specific vs. Diffuse: the extent that a culture prioritizes a head-down, task-focused approach to doing work, versus an inclusive, overlapping relationship between life and work.
• Neutral vs. Emotional: the extent that a culture works to avoid showing emotion versus a culture that values a display or expression of emotions.
• Achievement vs. Ascription: the degree to which a culture values earned achievement in what you do versus ascribed qualities related to who you are based on elements like title, lineage, or position.
• Sequential Time vs. Synchronous Time: the degree to which a culture prefers doing things one at time in an orderly fashion versus preferring a more flexible approach to time with the ability to do many things at once.
• Internal Direction vs. Outer Direction: the degree to which members of a culture believe they have control over themselves and their environment versus being more conscious of how they need to conform to the external environment.

Like Hofstede’s work, Trompenaars’s dimensions help us understand some of those beneath-the-surface-of-the-iceberg elements of culture. It’s equally important to understand our own cultures as it is to look at others, always being mindful that our cultures, as well as others, are made up of individuals.

Ting-Toomey

Stella Ting-Toomey’s face negotiation theory builds on some of the cross-cultural concepts you’ve already learned, such as, for example, individual versus collective cultures. When discussing face negotiation theory, face means your identity, your image, how you look or come off to yourself and others (communicationtheory.org, n.d.). The theory says that this concern for “face” is something that is common across every culture, but various cultures—especially Eastern versus Western cultures—approach this concern in different ways. Individualist cultures, for example tend to be more concerned with preserving their own face, while collective cultures tend to focus more on preserving others’ faces. Loss of face leads to feelings of embarrassment or identity erosion, whereas gaining or maintaining face can mean improved status, relations, and general positivity. Actions to preserve or reduce face is called facework. Power distance is another concept you’ve already learned that is important to this this theory. Most collective cultures tend to have more hierarchy or a higher power distance when compared to individualist cultures. This means that maintaining the face of others at a higher level than yours is an important part of life. This is contrasted with individualist cultures, where society expects you to express yourself, make your opinion known, and look out for number one. This distinction becomes really important in interpersonal communication between people whose cultural backgrounds have different approaches to facework; it usually leads to conflict. Based on this dynamic, the following conflict styles typically occur:

• Domination: dominating or controlling the conflict (individualist approach)
• Avoiding: dodging the conflict altogether (collectivist approach)
• Obliging: yielding to the other person (collectivist approach)
• Compromising: a give-and-take negotiated approach to solving the conflict (individualist approach)
• Integrating: a collaborative negotiated approach to solving the conflict (individualist approach)

Another important facet of this theory involves high-context versus low-context cultures. High-context cultures are replete with implied meanings beyond the words on the surface and even body language that may not be obvious to people unfamiliar with the context. Low-context cultures are typically more direct and tend to use words to attempt to convey precise meaning. For example, an agreement in a high-context culture might be verbal because the parties know each other’s families, histories, and social position. This knowledge is sufficient for the agreement to be enforced. No one actually has to say, “I know where you live. If you don’t hold up your end of the bargain, …” because the shared understanding is implied and highly contextual. A low-context culture usually requires highly detailed, written agreements that are signed by both parties, sometimes mediated through specialists like lawyers, as a way to enforce the agreement. This is low context because the written agreement spells out all the details so that not much is left to the imagination or “context.”

Verbal and Non-Verbal Differences

Cultures have different ways of verbally expressing themselves. For example, consider the people of the United Kingdom. Though English is spoken throughout the UK, the accents can be vastly different from one city or county to the next. If you were in conversation with people from each of the four countries that make up the UK—England, Northern Ireland, Scotland, and Wales, you would find that each person pronounces words differently. Even though they all speak English, each has their own accent, slang terms, speaking volume, metaphors, and other differences. You would even find this within the countries themselves. A person who grew up in the south of England has a different accent than someone from the north, for example. This can mean that it is challenging for people to understand one another clearly, even when they are from the same country!

While we may not have such distinctive differences in verbal delivery within Canada, we do have two official languages, as well as many other languages in use within our borders. This inevitably means that you’ll communicate with people who have different accents than you do, or those who use words and phrases that you don’t recognize. For example, if you’re Canadian, you’re probably familiar with slang terms like toque (a knitted hat), double-double (as in, a coffee with two creams and two sugars—preferably from Tim Hortons), parkade (parking garage), and toonie (a two-dollar coin), but your friends from other countries might respond with quizzical looks when you use these words in conversation!

When communicating with someone who has a different native language or accent than you do, avoid using slang terms and be conscious about speaking clearly. Slow down, and choose your words carefully. Ask questions to clarify anything that you don’t understand, and close the conversation by checking that everything is clear to the other person.

Cultures also have different non-verbal ways of delivering and interpreting information. For example, some cultures may treat personal space differently than do people in North America, where we generally tend to stay as far away from one another as possible. For example, if you get on an empty bus or subway car and the next person who comes on sits in the seat right next to you, you might feel discomfort, suspicion, or even fear. In a different part of the world this behaviour might be considered perfectly normal. Consequently, when people from cultures with different approaches to space spend time in North America, they can feel puzzled at why people aim for so much distance. They may tend to stand closer to other people or feel perfectly comfortable in crowds, for example.

This tendency can also come across in the level of acceptable physical contact. For example, kissing someone on the cheek as a greeting is typical in France and Spain—and could even be a method of greeting in a job interview. In North America, however, we typically use a handshake during a formal occasion and apologize if we accidentally touch a stranger’s shoulder as we brush past. In contrast, Japanese culture uses a non-contact form of greeting—the bow—to demonstrate respect and honour.

Meaning and Mistranslation

Culturally influenced differences in language and meaning can lead to some interesting encounters, ranging from awkward to informative to disastrous. In terms of awkwardness, you have likely heard stories of companies that failed to exhibit communication competence in their naming and/or advertising of products in another language. For example, in Taiwan, Pepsi used the slogan “Come Alive With Pepsi,” only to find out later that, when translated, it meant, “Pepsi brings your ancestors back from the dead” (Kwintessential, 2012). Similarly, American Motors introduced a new car called the Matador to the Puerto Rican market, only to learn that Matador means “killer,” which wasn’t very comforting to potential buyers.

At a more informative level, the words we use to give positive reinforcement are culturally relative. In Canada and the United Kingdom, for example, parents commonly reinforce their child’s behaviour by saying, “Good girl” or “Good boy.” There isn’t an equivalent for such a phrase in other European languages, so the usage in only these two countries has been traced back to the puritan influence on beliefs about good and bad behaviour (Wierzbicka, 2004).

One of the most publicized and deadliest cross-cultural business mistakes occurred in India in 1984. Union Carbide, an American company, controlled a plant used to make pesticides. The company underestimated the amount of cross-cultural training that would be needed to allow the local workers, many of whom were not familiar with the technology or language/jargon used in the instructions for plant operations, to do their jobs. This lack of competent communication led to a gas leak that killed more than 2,000 people and, over time, led to more than 500,000 injuries (Varma, 2012).

Language and Culture

Through living and working in five different countries, one of the authors notes that when you learn a language, you learn a culture. In fact, a language can tell you a lot about a culture if you look closely. Here’s one example:

A native English speaker landed in South Korea and tried to learn the basics of saying hello in the Korean language. Well, it turned out that it wasn’t as simple as saying hello! It depended on whom you are saying hello to. The Korean language has many levels and honorifics that dictate not only what you say but also how you say it and to whom. So, even a mere hello is not straightforward; the words change. For example, if you are saying hello to someone younger or in a lower position, you will use (anyeong); but for a peer at the same level, you will use a different term (anyeoung ha seyo); and a different one still for an elder, superior, or dignitary (anyeong ha shim nikka). As a result, the English speaker learned that in Korea people often ask personal questions upon meeting—questions such as, How old are you? Are you married? What do you do for a living? At first, she thought people were very nosy. Then she realized that it was not so much curiosity driving the questions but, rather, the need to understand how to speak to you in the appropriate way.

In Hofstede’s terms, this adherence to hierarchy or accepted “levels” in society speak to the notion of moving from her home country (Canada) with a comparatively low power distance to a country with a higher power distance. These contrasting norms show that what’s considered normal in a culture is also typically reflected to some degree in the language.

What are the implications of this for interpersonal communication? What are the implications of this for body language (bowing) in the South Korean context? What are the ways to be respectful or formal in your verbal and non-verbal language?

Comparing and Contrasting

How can you prepare to work with people from cultures different than your own? Start by doing your homework. Let’s assume that you have a group of Japanese colleagues visiting your office next week. How could you prepare for their visit? If you’re not already familiar with the history and culture of Japan, this is a good time to do some reading or a little bit of research online. If you can find a few English-language publications from Japan (such as newspapers and magazines), you may wish to read through them to become familiar with current events and gain some insight into the written communication style used.

Preparing this way will help you to avoid mentioning sensitive topics and to show correct etiquette to your guests. For example, Japanese culture values modesty, politeness, and punctuality, so with this information, you can make sure you are early for appointments and do not monopolize conversations by talking about yourself and your achievements. You should also find out what faux pas to avoid. For example, in company of Japanese people, it is customary to pour others’ drinks (another person at the table will pour yours). Also, make sure you do not put your chopsticks vertically in a bowl of rice, as this is considered rude. If you have not used chopsticks before and you expect to eat Japanese food with your colleagues, it would be a nice gesture to make an effort to learn. Similarly, learning a few words of the language (e.g., hello, nice to meet you, thank you, and goodbye) will show your guests that you are interested in their culture and are willing to make the effort to communicate.

If you have a colleague who has travelled to Japan or has spent time in the company of Japanese colleagues before, ask them about their experience so that you can prepare. What mistakes should you avoid? How should you address and greet your colleagues? Knowing the answers to these questions will make you feel more confident when the time comes. But most of all, remember that a little goes a long way. Your guests will appreciate your efforts to make them feel welcome and comfortable. People are, for the most part, kind and understanding, so if you make some mistakes along the way, don’t worry too much. Most people are keen to share their culture with others, so your guests will be happy to explain various practices to you.

You might find that, in your line of work, you are expected to travel internationally. When you visit a country that is different from your own, you might experience culture shock. Defined as “the feeling of disorientation experienced by someone when they are suddenly subjected to an unfamiliar culture, way of life, or set of attitudes” (OxfordDictionaries.com, 2015), it can disorient us and make us feel uncertain when we are in an unfamiliar cultural climate. Have you ever visited a new country and felt overwhelmed by the volume of sensory information coming at you? From new sights and smells to a new language and unfamiliarity with the location, the onset of culture shock is not entirely surprising. To mitigate this, it helps to read as much as you can about the new culture before your visit. Learn some of the language and customs, watch media programs from that culture to familiarize yourself, and do what you can to prepare. But remember not to hold the information you gather too closely. In doing so, you risk going in with stereotypes. As shown in the figure above, going in with an open attitude and choosing to respond to difficulties with active listening and non-judgmental observation typically leads to building rapport, understanding, and positive outcomes over time.

Culture Shock

Experiencing culture shock does not require you to leave Canada. Moving from a rural to an urban centre (or vice versa), from an English-speaking to a French-speaking area, or moving to or from an ethnic enclave can challenge your notion of what it is to be a Canadian.

In one example, one of the authors participated in a language-based homestay in rural Quebec the summer before her first year of university. Prior to this, she had attended an urban high school in Toronto where the majority of her classmates were non-white and into urban music. When she went to take the train and saw that all the other kids were white, listening to alternative music, and playing hackey sack, she began to worry.

When she met her house mother upon arrival, the house mom looked displeased. Out of four students to stay in her home, two were non-white. The students discovered quickly that the house dad was a hunter, evident by the glass cabinet full of shotguns and the mounted moose heads on the wall. To add to all these changes, the students were forbidden to speak English as a way to help make the most of the French language immersion program. About two weeks into the program, the student from Toronto, a black girl, overheard the house mom talking with her roommate, a white girl from London, Ontario. She said, “You know, I was really concerned when I saw that we had a black and an Asian student, because we never had any people like that in our house before, so I didn’t know what to expect. But now, you know especially with your roommate from Toronto, I can see that they’re just like normal people!”

The urban to rural transition was stark, the language immersion was a challenge, and the culture of the other students as well as that of the host family was also a big change. With so many changes happening, one outcome that is consistent with what we know about one aspect of culture shock, is that most of the students on this immersion program reported sleeping way longer hours than usual. It’s but one way for your mind and body to cope with the rigours of culture shock!

Despite all the challenges, however, the benefit for the author was a 30 percent improvement in French language skills—skills that later came in handy during bilingual jobs, trips to France, and the ability to communicate with the global French-speaking community.

A Changing Worldview

One helpful way to develop your intercultural communication competence is to develop sensitivity to intercultural communication issues and best practices. From everything we have learned so far, it may feel complex and overwhelming. The Intercultural Development Continuum is a theory created by Mitchell Hammer (2012) that helps demystify the process of moving from monocultural approaches to intercultural approaches. There are five steps in this transition, and we will give a brief overview of each one below.

See if you can deduce the main points of the overview before expanding the selection.

The first two steps out of five reflect monocultural mindsets, which are ethnocentric. As you recall, ethnocentrism means evaluating other cultures according to preconceptions originating in the standards and customs of one’s own culture (OxfordDictionaries.com, 2015).

People who belong to dominant cultural groups in a given society or people who have had very little exposure to other cultures may be more likely to have a worldview that’s more monocultural according to Hammer (2009). But how does this cause problems in interpersonal communication? For one, being blind to the cultural differences of the person you want to communicate with (denial) increases the likelihood that you will encode a message that they won’t decode the way you anticipate, or vice versa.

For example, let’s say culture A considers the head a special and sacred part of the body that others should never touch, certainly not strangers or mere acquaintances. But let’s say in your culture people sometimes pat each other on the head as a sign of respect and caring. So you pat your culture A colleague on the head, and this act sets off a huge conflict.

It would take a great deal of careful communication to sort out such a misunderstanding, but if each party keeps judging the other by their own cultural standards, it’s likely that additional misunderstanding, conflict, and poor communication will transpire.

Using this example, polarization can come into play because now there’s a basis of experience for selective perception of the other culture. Culture A might say that your culture is disrespectful, lacks proper morals, and values, and it might support these claims with anecdotal evidence of people from your culture patting one another on the sacred head!

Meanwhile, your culture will say that culture A is bad-tempered, unintelligent, and angry by nature and that there would be no point in even trying to respect or explain things them.

It’s a simple example, but over time and history, situations like this have mounted and thus led to violence, even war and genocide.

According to Hammer (2009) the majority of people who have taken the IDI inventory, a 50-question questionnaire to determine where they are on the monocultural–intercultural continuum, fall in the category of minimization, which is neither monocultural nor intercultural. It’s the middle-of-the-road category that on one hand recognizes cultural difference but on the other hand simultaneously downplays it. While not as extreme as the first two situations, interpersonal communication with someone of a different culture can also be difficult here because of the same encoding/decoding issues that can lead to inaccurate perceptions. On the positive side, the recognition of cultural differences provides a foundation on which to build and a point from which to move toward acceptance, which is an intercultural mindset.

There are fewer people in the acceptance category than there are in the minimization category, and only a small percentage of people fall into the adaptation category. This means most of us have our work cut out for us if we recognize the value—considering our increasingly global societies and economies—of developing an intercultural mindset as a way to improve our interpersonal communication skill.

In this chapter on cross-cultural communication you learned about culture and how it can complicate interpersonal communication. Culture is learned, shared, dynamic, systemic, and symbolic. You uncovered the distinction between multicultural, cross-cultural, and intercultural approaches and discovered several new terms such as diplomatic, ethnocentric, and in-/out-groups.

From there you went on to examine the work three different cross-cultural theorists including Hofstede, Trompenaars, and Ting-Toomey. After reviewing verbal and non-verbal differences, you went on to compare and contrast by doing your homework on what it might be like to communicate interpersonally with members of another culture and taking a deeper look into culture shock.

Finally, you learned about the stages on the intercultural development continuum that move from an ethnocentric, monocultural worldview to a more intercultural worldview.

The ability to communicate well between cultures is an increasingly sought-after skill that takes time, practice, reflection, and a great deal of work and patience. This chapter has introduced you to several concepts and tools that can put you on the path to further developing your interpersonal skills to give you an edge and better insight in cross-cultural situations.

Key Takeaways and Check In

Learning highlights

• The iceberg model helps to show us that a few easily visible elements of culture are above the surface but that below the surface lie the invisible and numerous elements that make up culture.
• Ethnocentrism is an important word to know; it indicates a mindset that your own culture is superior while others are inferior.
• Whether a culture values individualism or the collective community is a recurring dimension in many cross-cultural communication theories, including those developed by Hofstede, Trompenaars, and Ting-Toomey.
• Language can tell you a great deal about a culture.
• The intercultural development model helps demystify the change from monocultural mindsets to intercultural mindsets.

Further Reading, Links, and Attribution

Further reading and links.

• A student’s reflection on experiencing culture shock .
• Stella Ting-Toomey discusses face negotiation theory in this YouTube video.

Allen, B. (2010). Difference matters: Communicating social identity. Waveland Press.

culture shock. (n.d.). In Oxford Dictionaries. Retrieved from http://www.oxforddictionaries.com/definition/english/culture-shock

ethnocentric. (n.d.). In Oxford Dictionaries. Retrieved from http://www.oxforddictionaries.com/definition/english/ethnocentric .

Face-Negotiation Theory. (n.d.). Communication Theory. Retrieved from http://communicationtheory.org/face-negotiation-theory/ .

Hammer, M.R. (2009). The Intercultural Development Inventory. In M. A. Moodian (Ed.). Contemporary Leadership and Intercultural Competence . Thousand Oaks, CA: Sage.

Hofstede, G. (1982). Culture’s consequences (2nd ed.). Newbury Park, CA: Sage.

Hofstede, G. (2001). Culture’s consequences: Comparing values, behaviors, institutions, and organizations across nations (2nd ed.). Thousand Oaks, CA: Sage.

Hofstede, G. (2005). Cultures and organizations: Software of the mind (Revised and expanded 2nd ed.). New York: McGraw-Hill.

Lindner, M. (2013). Edward T. Hall’s Cultural Iceberg. Prezi presentation retrieved from https://prezi.com/y4biykjasxhw/edward-t-halls-cultural-iceberg/?utm_source=prezi-view&utm_medium=ending-bar&utm_content=Title-link&utm_campaign=ending-bar-tryout .

Results of Poor Cross Cultural Awareness . (n.d.) Kwintessential Ltd. Retrieved from   http://www.kwintessential.co.uk/cultural-services/articles/results-of-poor-cross-cultural-awareness.html .

The Seven Dimensions of Culture: Understanding and managing cultural differences. (n.d.). Retrieved from https://www.mindtools.com/pages/article/seven-dimensions.htm .

Varma, S. (2010, June 20). Arbitrary? 92% of All Injuries Termed Minor . The Times of India. Retrieved from http://articles.timesofindia.indiatimes.com/2010-06-20/india/28309628_1_injuries-gases-cases .

Wierzbicka, A. (2004). The English expressions good boy and good girl and cultural models of child rearing. Culture & Psychology, 10 (3), 251‒278.

Attribution Statement (Cross-Cultural Communication)

This chapter is a remix containing content from a variety of sources published under a variety of open licenses, including the following:

Chapter Content

• Original content contributed by the Olds College OER Development Team, of Olds College to Professional Communications Open Curriculum under a CC-BY 4.0 license
• Content created by Anonymous for Understanding Culture; in Cultural Intelligence for Leaders, previously shared at http://2012books.lardbucket.org/books/cultural-intelligence-for-leaders/s04-understanding-culture.html under a CC BY-NC-SA 3.0 license
• Derivative work of content created by Anonymous for Intercultural and International Group Communication; in An Introduction to Group Communication, previously shared at http://2012books.lardbucket.org/books/an-introduction-to-group-communication/s07-intercultural-and-internationa.html under a CC BY-NC-SA 3.0 license
• Content created by Anonymous for Language, Society, and Culture; in A Primer on Communication Studies, previously shared at http://2012books.lardbucket.org/books/a-primer-on-communication-studies/s03-04-language-society-and-culture.html under a CC BY-NC-SA 3.0 license

Check Your Understandings

• Original assessment items contributed by the Olds College OER Development Team, of Olds College to Professional Communications Open Curriculum under a CC-BY 4.0 license
• Assessment items created by Boundless, for Boundless Managing Diversity Quiz, previously shared at https://www.boundless.com/quizzes/managing-diversity-quiz-2584/ under a CC BY-SA 4.0 license
• Assessment items adapted from The Saylor Foundation for the saylor.org course Comm 311: Intercultural Communication, previously shared at http://saylordotorg.github.io/LegacyExams/COMM/COMM311/COMM311-FinalExam-Answers.html under a CC BY 3.0 US license

Cross-Cultural Communication Copyright © by Olds College. All Rights Reserved.

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Cross Culture Communication Report

This essay about cross-cultural communication explores its significance, challenges, and strategies for effective intercultural dialogue. It emphasizes the importance of understanding and respecting cultural differences to avoid misunderstandings and foster collaboration. Despite obstacles like biases and language barriers, the essay offers guidance through humility, cultural sensitivity training, and adaptation. By embracing empathy and flexibility, individuals and organizations can navigate the complexities of cultural diversity, building connections that transcend borders and enrich our shared humanity.

How it works

In our modern, interconnected world, the tapestry of human interaction is woven with threads of diverse cultures, each contributing its unique hue to the rich mosaic of global communication. This report embarks on a journey through the labyrinth of cross-cultural communication, exploring its significance, unraveling its challenges, and illuminating pathways to effective intercultural dialogue.

At the heart of cross-cultural communication lies the profound importance of understanding and respecting the cultural tapestries of others. Like skilled artisans, individuals and organizations must weave their messages with threads of empathy, curiosity, and cultural sensitivity.

Failure to do so can result in frayed connections, tangled misunderstandings, and the unraveling of relationships that are essential for collaboration and growth.

Yet, amidst the beauty of cultural diversity, lies the thorny underbrush of challenges that can ensnare even the most seasoned communicators. Cultural biases and stereotypes lurk in the shadows, casting distorted reflections that obscure the true essence of one another’s narratives. Language, that exquisite tool of connection, can become a barrier when its nuances and idiosyncrasies fail to bridge the chasm between disparate tongues. And like shifting sands, communication styles vary across cultures, demanding a nimble dance of adaptation to navigate the currents of directness, indirectness, and everything in between.

However, amid the labyrinth of challenges, there are lanterns of guidance to illuminate the path towards effective cross-cultural communication. First and foremost is the virtue of humility, inviting individuals to approach intercultural interactions with an open heart and a willingness to learn. Just as a traveler in a foreign land seeks guidance from locals, so too must communicators embrace the wisdom of cultural insiders to navigate the terrain of unfamiliar customs and norms.

Furthermore, cultural sensitivity training serves as a compass, guiding individuals through the terrain of cultural differences and equipping them with the tools to navigate the rapids of intercultural encounters. Through immersive experiences, role-playing, and dialogue, participants embark on a journey of self-discovery, uncovering the biases and assumptions that color their perceptions and learning to see the world through the eyes of others.

Adaptation emerges as the key to unlocking the gates of effective cross-cultural communication. Like chameleons blending seamlessly into their surroundings, communicators must adjust their tone, pace, and style to resonate with the cultural frequencies of their interlocutors. Whether it’s the art of speaking between the lines in high-context cultures or the directness prized in low-context cultures, flexibility and adaptability are the cornerstones of successful intercultural dialogue.

In conclusion, cross-cultural communication is not merely a transaction of words but a dance of souls across the kaleidoscope of human experience. By embracing the principles of empathy, humility, and adaptation, individuals and organizations can traverse the labyrinth of cultural differences, forging connections that transcend borders and enrich the fabric of our shared humanity. As we embark on this journey together, may we tread lightly, listen deeply, and honor the diverse voices that echo through the corridors of our interconnected world

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Home > Books > Globalization - Education and Management Agendas

The Impact of Globalization on Cross-Cultural Communication

Submitted: 21 December 2011 Published: 17 August 2012

DOI: 10.5772/45816

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Globalization - Education and Management Agendas

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Author Information

Lowell c. matthews.

• Southern New Hampshire University, Manchester, NH, USA

Bharat S. Thakkar

• PREMGroup, Inc. and Faculty, College of Business, Walden University, USA

*Address all correspondence to:

1. Introduction

In a global environment the ability to communicate effectively can be a challenge. Even when both parties speak the same language there can still be misunderstandings due to ethic and cultural differences. Over the last decade, there have been countless examples from the business sector that demonstrate how poor communication can lead to poor organizational performance. Understanding the impact of globalization on cross-culture communication is imperative for organizations seeking to create a competitive advantage in the global market. Recent economic challenges further highlight the need for organizations to develop the internal communication capacity necessary to control and monitor external threats. As society becomes more globally connected the ability to communicate across cultural boundaries has gained increasing prominence. Global businesses must understand how to communicate with employees and customers from different cultures in order to fulfill the organization’s mission and build value for stakeholders. The use of technology has had a profound impact on how businesses communicate globally and market their products and services. However, with the advancements in technology organizations must still be cognoscente of the culture nuisances that can potentially present obstacles in trying to increase profits and market share. According to Genevieve Hilton, “cultural proficiency doesn't mean memorizing every cultural nuance of every market. It's knowing when to listen, when to ask for help, and when—finally—to speak” [ 1 ].

For companies involved in global business operations the relationship of managers and subordinates in multinational firms is important. In research conducted by Thomas and Ravlin [ 2 ] it was found that participants to whom nationality was more important indicated lower perceptions of similarity with the manager, lower intentions to associate, and lower perceptions of managerial effectiveness. The results of the study strongly indicate that teaching members of different cultures to behave like each other is an ineffective approach to improving intercultural interactions in business settings [ 2 ]. Focus should be placed on using individual differences to create innovation. Training and development of individuals involved in intercultural interactions should involve more than simply promoting cultural adaptation

Communication is vital for businesses to effectively explain how their products and services differ from their competitors. Companies that are successfully able to communicate cross-culturally have a competitive advantage because they can devote more time and resources to conducting business and less time on internal and external communication issues [ 1 ]. Communication is necessary for individuals to express themselves and to fulfill basic needs. The same holds true for businesses, governments, and countries. Without the ability to communicate and understand each other, there would be chaos.Communication that is based on cultural understanding is more apt to prevent misunderstandings caused by personal biases and prejudices.

To illustrate the importance of communication on building relationships globally consider the example of the United States and South Korea. The relationship between these two countries is one built upon a rich history. In 1884, the United States government became the first foreign entity to purchase property in Korea [ 3 ]. Before this time no foreigner was permitted to live inside Seoul. Despite significant cultural differences, South Korea and the United States have been able to develop a communication process that other countries seek to replicate. The American Chamber of Commerce in Korea was established in 1953 with the chief purpose to promote the advancement of trade and commerce between Korea and the United States. Article II of the Chamber’s constitution outlines the following six objectives [ 4 ]:

To promote the development of commerce between the United States of America and Korea;

To promote measure calculated to benefit and protect the interests in Korea of member companies and citizens of the United States;

To represent, express, and give effect to the opinions of the Chamber business community of the United States regarding trade, commerce, finance, industry, and related questions;

To collect, evaluate, and disseminate among its members statistical and other information concerning commerce or other undertakings of interest to them;

To associate and cooperate with other organizations sharing mutual interests;

To do any and all other things incidental or related to the attainment of the above objectives.

When countries are able to exchange ideas and communicate in an open society everyone benefits. Kathleen Stephens, U.S. Ambassador to the Republic of Korea, summed it up by saying, “we must use our shared interests and values to compliment and transform each other’s growth” [ 5 ]. The main purpose of this study is to develop a cross-cultural communication model that can be applied by companies that communicate with employees from different cultures. The aim is to identify the steps that leaders of organizations competing in a global environment should consider when communicating to different cultures. This study uses a group a college students participating in the 2 nd Korea America Student Conference (KASC) as the main research source for creating the model. KASC is supported by the International Student Conferences, a non-profit organization located in Washington, D.C., which sponsors student-run educational and cultural exchange programs for university students from the United States, Japan, and Korea [ 6 ]. The researchers used a mix of qualitative and quantitative research methodologies to generate the model. A comparative literature review is conducted and organizational examples of Samsung and Hyundai are considered to demonstrate the impact of globalization on cross-culture communication practices. The study also highlights the action research methodology that was employed to design the cross-culture communication model. In conclusion, the 4 C’s Global Leadership Model is introduced to demonstrate how organizational leaders can create innovation in a global environment by managing conflict, communication, creativity, and connectivity.

2. Literature review

Research on cross-cultural communication often focuses on understanding how individual differences influence our ability to communicate with others. Since most individuals grow up within a single culture having to interact with others from a different culture or background can represent a challenge [ 7 ]. Exposure to different cultures affects our ability to communicate with others in a way that leads to positive outcomes. Fink, Neyer, and Kölling propose that researchers involved in cross-cultural studies should develop an understanding of the interrelations between cultural dimensions, cultural standards, and personality traits [ 7 ]. This increased awareness helps an individual to manage their own cross-cultural behavior as well as that of others.

Reza Najafbagy refers to co-orientation, the ability to familiarize all aspects of one’s own life in relation to someone of a different culture, as a primary component of intercultural communication [ 8 ]. Individuals that have experienced different cultures are more cognizant of how to alter their communication style so that others understand the information they are trying to transfer. Research conducted by Seak and Enderwick revealed the importance of providing cross-cultural communication and training skills for expatriates assigned to foreign locations in particularly, China, Hong Kong, Taiwan, Japan and South Korea [ 9 ]. Now more than ever global organizations must ensure that their employees have the skills required to communicate across cultural boundaries. Cross-cultural communication enhances innovation by allowing for collective problem solving and the open dissemination of information [ 10 ].

Cohen and Levinthal define the term absorptive capacity as an organization’s ability to identify and recognize the value of new external information, absorb it, and implement it into their business operations [ 11 ]. Organizations that understand the importance of external information are better able to use their core competencies to create a competitive advantage. Cross-culture communication enhances an organization’s absorptive capacity because it provides a new of perspective for satisfying the needs of stakeholders.Communication is the life-blood of organizations and must be allowed to flow throughout the entire organization. However, when information flows are random and there is no apparent directive of how to apply the outside knowledge the organization will not benefit [ 11 ]. Productivity decreases when organizational leaders are not able to communicate clear and concise expectations. Furthermore, conflict and tension arises when employees do not understand how their personal efforts contribute to the overall success of the organization.

Culture can affect how we perceive the actions of others. Ambassador Stephens gave the example of a “cheerleading group from North Korea that was participating in a sports competition in South Korea. When the group was heading to the venue one of the cheerleaders yelled for the bus stop. She then proceeds to get off the bus in the rain to get a poster of the North Korean leader that was getting wet. Why? Usually, 70% of Americans would say it was for show. 70% of Koreans would respond that the cheerleader really felt something” [ 5 ]. Our perception of others directly affects how we interpret their behavior and actions. Effective cross-culture communication requires that we base our perceptions on facts and not merely on personal biases and prejudices. The Global Leadership and Organizational Behavior Effectiveness Project (GLOBE) examined cultural values of organizational practices and leadership. The study focuses on identifying cultural influences on leadership and management practices. Some scholars believe that as society becomes more interconnected cultural differences will converge [ 12 ]. Even though some convergence may occur over time, countries will still maintain distinct cultural differences that will transcend technology and external influences.

Successful business leaders must be able to balance organizational objectives with external global challenges. As organizations become more interconnected the role of leaders in managing global teams is becoming increasingly important. Being able to navigate through different cultural nuances is a key skill for global leaders. Rabotin defines cultural intelligence as “the ability to interact with others from diverse cultural backgrounds, being aware of our cultural values that drive our attitudes, behaviors, and beliefs” [ 13 ]. Regardless of their geographic location leaders must be able to communicate across borders in order to create a competitive advantage and achieve results. It is clearly apparent that physical boundaries are increasingly becoming transparent. A global leader must be aware of their personal cultural biases and be willing to change their opinions by learning from those that are different from them [ 13 ].

In research conducted by Choi and Chang it was noted that organizational culture directly impacts the attitudes and motivation of employees towards innovation [ 14 ]. The researchers identified three organizational factors of management support, resource availability, and support for learning as key enablers for innovation [ 14 ]. All three factors were found to be significantly correlated to implementation, however; only management support was determined to be a significant predictor of innovation [ 14 ]. This research supports the conclusion that when employees are fully engaged in the process of innovation success is more likely to be achieved. Organizations must have in place procedures that encourage innovation throughout the entire company. Every employee must feel vested in the company and continually seeking ways to improve processes.

3. Methodology

A qualitative and quantitative research strategy consisting of group observations, interviews, and surveys were used to gather information. These methods are most appropriate because of the complexity involved in studying culture and communication from an individual perspective. By using these methods the researchers were able to ascertain underlying factors that are relevant to understanding the affects of culture on communication when two different groups interact with each other.

Participants were undergraduate and graduate students from South Korea and the United States selected to participate in the 2 nd Korea America Student Conference (KASC). Selection to KASC is based on a competitive process. Participation in the study was completely voluntary and students were asked to complete a consent form. A total of 46 students attended KASC and 65% were female. 52% of the students resided in South Korea and 48% in the United States. Interestingly, 73% of all the students identified Korean as part of their ethnicity. 91% of the students were 19 to 23 years of age.

The researchers focused on collecting data from participants to assist in the development of a cross-cultural communication model. The researcher addressed the differences and similarities in communication strategies and the affect on building relationships. Previous research on culture has applied a field-based approach that allows for the exchange of information from multiple sources. The researchers followed a similar structure when participating in KASC over a two-week period.

The role of the researchers was that of consultants that sought to serve as a bridge between the participants and the administrators of the conference. It was important for the researcher to develop a level of trust with the participants quickly. To accomplish this, the researchers assisted staff with administrative tasks during the conference and shared in activities with the participants. The researchers used current programs established by KASC to expand opportunities to exchange information. For example, the researcher attended lectures, group discussions, and roundtable sessions.

The topics discussed during interviews included: a) reasons for participating in KASC, b) individual experiences and interactions with different cultures, c) reactions to changes that occurred during the conference, and d) discussion of how culture affects the communication between American and Korean students. During group observations the researchers focused on key words and phrases that were used by the students and categorized them according to relevant themes. Based on the words and phrases a concept map was created that helped to identify the predictors used in the study.

Five cultural measurements of acceptance, conflict, individualism, risk, and sharing were used to predict the country of residence. Table 1 defines the variables used in the study. The country of residence index was selected as the dependent variable because it is directly affected by culture.

Rigor and validity were addressed by continuously redefining the key issues identified by participants. Participant feedback was vital to this study and was used to form and shape the cross-cultural communication model. The survey that was developed for this study consisted of 23 items that were rated on five point Likert scale with 1=strongly disagree to 5=strongly agree. Each of the items assessed one of the cultural measurements of acceptance, conflict, individualism, risk, or sharing.

Variables in Cross-Cultural Communication Study

A multiple regression analysis was conducted to evaluate how well the five independent variables for culture predict the country of residence. The linear combination of culture measures was significantly related to the country of residence index, F (5, 17) = 3.57, p <.01. The sample multiple correlation coefficient was.71, indicating that approximately 51% of the variance of the country of residence index in the sample can be accounted for by the linear combination of culture measures.

Model Summary

The partial regression plots for conflict and sharing exhibit the best correlations for predicting the country of residence index. Table 3 presents indices to indicate the relative strength of the individual predictors. As expected all of the bivariate correlations between the country of residence index were positive.

The Bivariate and Partial Correlations of the Predictors with the Country of Residence Index

5. Cross-cultural communication model

The purpose of communication is to transfer ideas and knowledge from one entity to the other. The first step in communication is input; someone must say something that is received by someone else. The communication loop is successful when the receiver demonstrates that he or she understands what was being communicated. From an organizational perspective there are many barriers than can impede the flow of communication. These barriers include culture, technology, language, workforce, and environment. For the purpose of this model culture refers to the traditions and customs that are prevalent in the country where each company is located. These traditions and customs influence policies and procedures implemented by businesses. Technology is simply the use of mediums such as email, Internet, text messaging, and cell phones to communicate. When a company does not have experience using a particular technological medium to communicate it may rely on older methods that the other company views as inadequate. Language is what is spoken in the country where the company is located. If the languages of the two companies are different, then one company must learn the other’s language or a new language must be created. Workforce refers to the internal structure of the company, including employees, managers, and organizational leaders. Environment refers to the external forces that affect the company. For example, the economy can have an adverse impact on an organization and present an obstacle to cross-culture communication.

As illustrated in Figure 1 , when these barriers are eliminated companies are able to experience innovation, reduced conflict, and better dissemination of information. J. Ku-Hyun (personal communication, July 20, 2009) stated “to be successful as a global corporation communication is critical.” Without communication organizations will cease to be. The challenge for organizations that must communicate cross-culturally is to ensure that their message is understood the way that it was intended. When communication barriers are not removed it is easy to make assumptions about what is being communicated. Our assumptions of what we thought was being communicated can be very different from the original message. Communication takes effort, it is much easier to sit back and simply assume what we think others are trying to tell us. To actively engage in communication takes time and energy. Organizations must be willing to invest the resources needed to support cross-culture communication.

Successful cross-cultural communication creates a dialogue, a continuous transfer of information. This exchange of information addresses our assumptions and clarifies points we do not understand. It also provides the opportunity for us to ask questions and confirm the information that was received. Having a dialogue reduces conflict because cultural misunderstandings can be dealt with when they arise. The dialogue only occurs when both parties agree to share information and ensure that the transfer of information is not blocked.

Cross-Culture Communication Model

6. Samsung and Hyundai

To illustrate how companies can utilize the cross-culture communication model to improve business practices consider the examples of Samsung and Hyundai. Samsung is unique because of its focus on human resources and risk taking initiatives. The company was founded in 1938 and is the world’s largest conglomerate. Samsung is recognized as a global industry leader because of its inner capacity to take advantage of distinct initiatives (J. Ku-Hyun, personal communication, July 20, 2009). It hires a small percentage of non-Koreans inside Korea but employs a higher percentage off non-Koreans outside of Korea. The culture of the organization is very family centric. Decisions occur in a collective atmosphere that allows for communication at all levels of the organization. However, even when decisions are clearly communicated throughout the organization employees may not always show support.

The workforce can represent a barrier to cross-cultural communication when employees feel they are not valued. This presented an issue at Samsung. The expectation was that you stayed at job until your assignment was completed. However, with the increase of younger employees entering the workforce who had different expectations, Samsung had to make a change. Management made the decision to change the workday from five-to-nine to seven-to-four [ 15 ]. The reason for Samsung’s change was to get employees to be more team oriented and more productive. Changing the hours of the workday required employees to work together and it also required managers and supervisors to have a more active role in completing daily tasks. The seven-to-four schedule was a cultural shift that was instigated by new employees entering the company with a different outlook towards work and personal time. Prior to the change, employees were expected to stay on the job until it was completed. With the change the office closed at four and everything stopped. Now employees have to proactively plan their workday in order to ensure that everything is accomplished in a timely fashion.

Samsung has been able to become a global leader because of its commitment to the development of technological capabilities [ 16 ]. Management’s objective is to “develop technology capabilities for value creation in diverse business areas” that will ultimately support growth in global competition [ 16 ]. The focus on innovation requires the sharing of business practices and technology throughout the organization. Samsung must communicate with employees and customers simultaneously to ensure that company objectives are met.

J. Ku-Hyun (personal communication, July 20, 2009) reports that Samsung’s competitive advantages include 1) commitment to work that is translated into speed advantages, 2) highly skilled engineers and technicians, and 3) management talent and experience. Samsung has used these competitive advantages to enhance its relationship with customers and expand globally.

Hyundai Motor Company was formed in 1967 and has established itself as company that focuses on quality improvement and innovation [ 17 ]. From the small beginning in Seoul, Korea the company has now expanded to more than ten countries including the United States, Canada, India, China, Turkey, Russia, Malaysia, Sudan, Egypt, Indonesia, Iran, and Japan [ 17 ]. For this expansion to take place requires effective communication that is able to overcome cultural barriers and accomplish global management initiatives. Research conducted by Wright, Suh, and Leggett revealed that Hyundai’s achievement at globalization depended upon its ability to expand international sales as it gained experience in international markets [ 18 ]. The move from domestic to global production means Hyundai must operate in “unfamiliar and uncertain economic and cultural contexts” [ 18 ].

Over the years Hyundai has learned valuable lessons on the importance of knowing and valuing the needs of its customers. In the early 1990s, Hyundai experienced problems when trying to expand production to Canada. The primary issue was that the company did not adapt the design of the Sonata for North American customers [ 18 ]. Consequently, the company lost market share to Toyota’s Camry and Honda’s Accord. Another important lesson was learned when Hyundai made the decision to start production in Turkey because of the lower cost for workers. Because of the lower wages management decided to use more hand-operated technology instead of the automated manufacturing processes utilized in its domestic plants. As a result, the production rate of the Turkish plant was 25% lower than that in Korea [ 18 ]. From these experiences Hyundai learned the importance of researching the culture of a country before making profound business decisions. Cross-culture communication involves adapting organizational policies to fit the context of where business transactions will occur.

Key to Hyundai’s success is its corporate philosophy that places the needs of customers as top priority in all business areas. This customer-oriented management style requires organizational leaders to be receptive to new ideas and to think outside the box. To encourage employees to expand their cultural awareness the company encourages three-month assignments to its overseas sites. For example, when the company was building a site in Alabama it allowed employees to visit and study the culture [ 19 ].The company promotes an employee backpack travel program around the globe where teams of three design their cultural experience. The teams compete for a company sponsorship of 15-day expeditions by writing what they hope to learn [ 19 ]. More than 47 teams have traveled to 70 countries, including Peru, Turkey, and Greece [ 19 ]. Employees that participate bring back what they learn and share it with their colleagues.

“Hyundai Motor Company is strengthening its position as a global brand, establishing local production systems on a global scale and supplying automobiles that meet the needs and tastes of customers in each specific region” [ 17 ]. During a visit to the Asan Plant located in Chungchungnam-do, Korea, it was very apparent of how the company is being innovative. The plant has a production capacity of 300,000 units and utilizes the latest in robotic technology to assemble vehicles (Tour Guide, personal communication, July 27, 2009). One unit is produced every 57 seconds and 100% of all the welding is completely automated. The Asan plant has 34,000 employees; the average annual salary is $50,000. The plant operates two ten-hour shifts and provides numerous incentives for employees that are innovative on the job.

7. Conclusion

The researchers proposed attending the 2nd Korea-America Student Conference in order to develop a relationship with participants that have a vested interest in global issues and to define the criteria for the proposed cross-culture communication model by using various qualitative methods. These objectives were accomplished and much insight gained into understanding how culture affects communication.

Samsung and Hyundai are only two examples of organizations that are effectively communicating cross-culturally. Both organizations have been able to learn from their past mistakes and create strategies that support their growth in the global market. The sharing of information makes it possible for other organizations to also benefit from the mistakes made by these organizations.

During one of the group observations a Korean participant stated, “A smile is a basic tool of communication” (personal communication, July 16, 2009). How true it is that a simple smile can break down communication barriers and build bridges of understanding. Cross-culture communication is not easy, especially when we are unfamiliar with the receiver of the information. Organizational leaders that have to communicate cross-culturally can use the following steps:

Develop clear and concise expectations for how the organization will accomplish its mission;

Ensure that employees understand their role in the organization;

Be willing to invest time to communicate;

Remember that communication is a two-way process, listen before you speak.

“Many misunderstanding have occurred, not only because of mistakes in the usage of words or expressions, but also because of the lack of goodwill and cultural knowledge” [ 8 ]. Mistakes are a normal part life and at times if we are not careful our mistakes can have lasting consequences. “We can make mistakes as long as we can correct mistakes. We can get feedback from the global market” [ 10 ]. The cross-culture communication model developed from this study provides a mechanism for obtaining feedback from the global market. The model identifies the barriers to cross-culture communication and summarizes the outcomes that can be achieved when these barriers are tackled.

The results of study verified that the five independent variables of acceptance, conflict, individualism, risk, and sharing could be used to predict country residence. A limitation to this study was the small sample size that used. In order to validate the validity and reliability of the study a larger sample size should be used in future studies. The participants of the study were also aware of the need to increase cultural awareness and displayed a desire to gain a deeper understanding of American and Korean relations. The study adds to the current body of knowledge on cross-culture communication by demonstrating the importance of culture in business settings.

Organizational cross-functionality or connectivity is essential to innovation because it brings together a diverse group of people from different functional backgrounds [ 20 ]. Management must take steps to ensure that cross-functionality does not create conflict and hinder communication within the team [ 20 ]. To effectively generate innovation the level of expertise and individual skill set of each team member must be ascertained. The innovation process is supported when members share a common vision and goal. Research indicates that cross-functional teams are more effective at new produce development that is valued by the customer [ 21 ].

Leadership is the foundation to cross-functionality because it provides the oversight and direction necessary for it to work. Leaders that are innovators are receptive to change and value feedback from those around them. They recognize that they cannot be successful unless those around them are successful. For innovative organizations it is necessary for management to develop innovative leaders. This is done by having in place recruitment strategies that target successful applicants that possess the skills necessary to the organization to the next level [ 22 ]. There should also be in place a well-developed talent-management process that identifies innovators, connects them to the mission of the organization, and provides the necessary internal resources for them to be successful.

The 4 C’s Global Leadership Model

A comparison of leadership strategies between Samsung and Hyundai provides the basis for developing the 4 C’s Global Leadership Model that can be employed by organizations to make certain that they have the right person for the job. The model consists of four key factors: communication, conflict, creativity, and connectivity. Being aware of what types of individuals make good global leaders allows the organization to develop HR policies to support recruitment and succession. By creating a pipeline of capable global leaders the organization is able to sustain innovation and change.

Leaders are the main link responsible for harnessing the ideas of employees to create innovation. They must also assess the development of their competitors and the needs of customers. Bringing together individuals from different cultural backgrounds will lead to conflict; however, this does not have to be perceived as a negative. The challenge for global leaders is to use the conflict as a benefit for the organization. Gehani and Gehani define conflict as simply the result of natural differences that occur between people from different backgrounds [ 23 ]. Different ideas and views lead to innovation and new products and services. From this perspective leaders should encourage healthy conflict. “Conflict between diverse groups of people can be used to drive the growth of their organizations” [ 23 ]. If there were no conflict to spark discussion there would be no innovation.

Communication helps to moderate the relationship between conflict and innovation. This fact is furthermore impacted by the complexity of competing in global environment. Leaders must be aware of the communication styles that are needed when working with multicultural teams. The use of the email, conference calls, and other technological innovations to communicate need to be addressed to ensure that all members are able to participate fully. When members feel they are not able to communicate openly innovation is hindered and the organization suffers.

As global competition continues to increase, successful organizations must evolve to meet the changing needs of consumers. Innovation provides the opportunity for organizations to think outside the box and “produce better product, faster, cheaper and more efficiently than competitors [ 24 ]. Creativity is directly linked to communication and innovation. Increased attention on innovation has caused organizational leaders to develop systems to manage the process and support the efforts of employees. According to Dooley & O’Sullivan being able to identify the correct process for implementing innovation will directly impact the success [ 24 ]. It is easier to implement innovation when the culture of the organization allows for employee feedback, planning, and evaluation.

Employees play a vital role in innovation. In research conducted by Barnett and Storey it was found that there was a strong connection between learning and innovation in organizations [ 25 ]. The researchers studied 220 employees at a manufacturing company, Tensator, located in the United Kingdom. Key to Tensator’s success is their ability to integrate succession planning with sustaining innovation [ 25 ]. Instead of focusing solely on keeping top management positions filled, the organization seeks to keep the pipeline of skilled laborers in amble supply to support innovation. Tensator follows a growth strategy that centers on “grow-your-own” [ 25 ]. This strategy requires the company to continually provide learning and development opportunities for employees to ensure that they remain at the top of their game.

Microsoft is applying a holistic approach to innovation in seeking to compete with Yahoo and Google in the development of search engines [ 26 ]. Management is aware they must do more than simply try to catch up with their competitors; they must redesign the way that search engines are viewed and utilized. The holistic approach is further supported by Porter in work done with organizations to help them improve their supply chains [ 27 ]. Organizations that use a holistic approach are able to obtain a broader view of how they fit into the global market. Instead of focusing on small segments of their business operations, attention is given to the entire process. This allows for the organization to implement innovation that will create value for customers.

Connectivity is defined as the ability to orchestrate organizational networks to move in the same direction in order to accomplish the company’s mission. Employees must feel contacted to the organization and understand how their individual effort contributes to the bottom line. Global leaders must look for opportunities to connect everyone within the organization to the overall goals and objectives. When employees understand the big picture and the direction the organization is taking innovation and change are supported.

The 4 C’s Global Leadership Model is designed to provide a basis for organizational leaders to use in mapping out strategies for working globally with multicultural teams. The business environment is continually evolving and global leaders must persistently develop new organization strategies to meet global challenges. Although, Samsung and Hyundai both compete in different industries there are parallels that can be gleamed from how they communicate and inspire innovation from their employees. The Cross-Culture Communication Model and 4 C’s Global Leadership Model are tools designed to assist organizational leaders to compete in the ever-changing global environment.

The core aspects of global leadership critical to leading innovation and change are vision, communication, and responsibility. In 2008 a group of scholars and business leaders identified twenty-five factors that are important for managers in implementing innovation [ 28 ]. Key among them was that management must have a clear vision for the organization. The organizational vision provides a roadmap for employees by defining what the organization hopes to accomplish.Communication is important because it allows for the exchange and refinement of ideas. Effective communication requires that organizations not become bogged down with hierarchal thinking that can typically slow down the communication process. Large organizations must operate like small organizations and be able to respond quickly to organizational and market changes [ 28 ].

Successful organizations must focus on goals that are socially responsible [ 28 ]. Innovation is not just creating the coolest new gadget but it is creating the coolest new gadget that serves the environment in a sustainable manner. As organizations become more global the focus on corporate social responsibility increases. Organizations can no longer operate within a silo. The actions of one organization can affect many others. According to Westlund it is no longer sufficient for organizations only to make a profit and comply with the law [ 29 ]. They must also be socially responsible and give something back to the global community that they serve.

• 3. Habbi House. The American Embassy Residence Seoul, Korea. 2009
• 4. American Chamber of Commerce in Korea. AMCHAM Korea’s Constitution. http://amchamkorea.org/about/constitution.jsp accessed 15 August 2009
• 6. ICS. International Student Conferences. http://www.iscdc.org/ (accessed 17 August 2009).
• 10. Lim, Wonhyuk. Korea export-oriented industrialization. Lectured presented at Korea Development Institute. Seoul, South Korea. 2009
• 15. Lee, H., Lee, J., Lee, J., Choi, C. Time to change, time for change: How was time used to change a global company? Academy of Management Proceedings, August 2005.
• 17. Hyundai Motor Company. Hyundai Motor Company PR Brochure 2008 1 60

© 2012 The Author(s). Licensee IntechOpen. This chapter is distributed under the terms of the Creative Commons Attribution 3.0 License , which permits unrestricted use, distribution, and reproduction in any medium, provided the original work is properly cited.

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