跨文化交际基础

出版时间：2007-4  出版社：对外经济贸易大学出版社  作者：窦卫霖  页数：318  字数：444000  
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内容概要

《跨文化交际基础》试图从文化和交际的基本理论及其两者之间的关系入手，以跨文化交际学的基本理论和应用为框架，通过分析中西文化在言语交际、非言语交际中的差异，以及这些差异在社会礼仪和商务谈判中的表现，用以培养学生的跨文化意识，加深对母语和目的语文化的理解，最终提高跨文化交际能力。

书籍目录

Chapter 1 Introduction to Intercultural Communication  Learning Objectives　Warm-up Activities　　I. Defining Intercultural Communication　　II. The Rapid Increase of Intercultural Communication　　　1. Improvements in transportation technology　　　2. Developments in communication technology　　　3. Changes in mass migration patterns　　　4. Globalization of the world economy　　III. The Development of Intercultural Communication Study　　　1. The development of intercultural communication study in the U.S. 　　　2. Intercultural communication studies in China　　IV. The Complexity in Learning Intercultural Communication　　　1. The multidiseiplinary nature and elements of intercultural communication study　　　2. Potential problems in learning intercultural communication　Summary of the Chapter　Key Terms　Words & Expressions　Notes　Exercises　Case StudyChapter 2 Basic Communication Theories　Learning Objectives　Warm-up Activities　　I. Communication Defined　　II. Needs and Functions of Communication　　　1. Maslow's hierarchy of needs　　　2. Functions of communication　　III. The Classification of Communication　　IV. The Process of Communication　　　1. Components of communication　　　2. Models of communication　　V. The Characteristics of Communication　　VI. The Challenge of Effective Communication in Interpersonal Encounters　Summary of the Chapter　Key Terms　Words & Expressions　Notes　Exercises　Case StudyChapter 3 The Nature of Culture　Learning Objectives　Warm-up Activities　　I. Definitions of Culture　　II. Basic Functions and Source of Culture　　III. Ingredients of Culture　　IV. Characteristics of Culture　　V. Understanding Cultural Differences　　　1. Normal distribution of people's characteristics　　　2. Minimum-maximum social differences　Summary of the Chapter　Key Terms　Words & Expressions　Notes　Exercises　Case StudyChapter 4 Cultural Values　Learning Objectives　Warm-up Activities　　I Concept of Values　　　1. Definition of value　　　2. Values as the core of culture　　　3. Types of values　　II. Priorities of Cultural Values　　III Study of Values　　　1. Kluckholn and Strodtbeck's value orientations　　　2. Hofstede-Bond value dimensions　　　3. Hall's high- and low-context orientation　Summary of the Chapter　Key Terms　Words & Expressions　Notes　Exercises　Case StudyChapter 5 Verbal CommunicationChapter 6 Nonverbal CommunicationChapter 7 Cultural Differences in Etiquette and ProtocolChapter 8 Cultural Differences in Business NegotiationChapter 9 Cultural Adaptation and Intercultural Communication CompetenceReferencesKey to ExercisesModel Test IModel Test IIAppendix I Intercultural FilmsAppendix II Related Websites

用户评论 (总计10条)

•   对跨文化的研究成果介绍非常详细，例子图表都很生动。
•   非常基础，其他好多同类的都不同程度的参阅本书
•   教材，比学校买的便宜
•   支持本校即外经贸的图书。
•   编写体系清晰,很适合做教材!
•   课文很长。。。考试看的时候压力蛮大
•   正版书~ 就是好沉啊
•   上课的指定教材，确实挺不错的
•   书买错了，请一定注意这是远程教育系列
•   　　Mid-Term Test for ICC Course
  　　
  　　
  　　1. What are the potential problems in ICC? List at least three problems with your own examples.
  　　(1). Avoidance of the unfamiliar. Because culture often separates you from people with a history different from your own, so many people may feel uncomfortable when confronted with strangers. One time I attended an activity, in which there are 3 foreigners and 3 Chinese. Our task was guiding the foreigners to tour the Houhai park and one of us should accompany one foreigner. This is many first time to be so close with a foreigner that I felt very comfortable and nervous. On the way, we didn’t have much communication. I think this feeling must be the avoidance of the unfamiliar.
  　　
  　　(2). Stereotyping. Stereotyping is a complex form of categorization that mentally organizes your experience and guides your behavior toward a particular group of people. It will do harm to the ICC if you judge people unfairly with stereotype. In my experience, I always hold the stereotype that the people from northern China are very strong, very rude and have no care about other. Until the time I came to Beijing for study, I found that what I thought before was totally wrong. With long time communicating with them, I found them are gentle and always careful about other, so I have changed my opinion towards them.
  　　
  　　(3). Misuse of power. What makes power an important dimension a potential problem is that power usually means controlling not only your own life but also the lives of others’. Misuse of power is a big headache to successful intercultural communication. The first semester when I came to university, I was a new comer and felt unfamiliar and helpless. At that time, I was afraid of communicating with people sophomore and junior, because I felt a cold atmosphere that they always used tone of commend and order to talk with me, which made me nervous and frightened. Maybe they thought they are more experienced and superior than me, so they were misusing the power to control me unconsciously in the chatting or talking.
  　　
  　　
  　　2. What is cultural shock? What are the four stages that people normally go through in the area of cultural shock?
  　　Cultural shock is precipitated by the anxiety that result from losing all our familiar signs and symbols of social intercourse. It can be described as the feeling of confusion and disorientation that one experiences when faced with a large number of new and unfamiliar people and situations.
  　　Four stages people normally go through in the area of cultural shock: (1). honeymoon phase. (2). Cultural shock phase. (3). Recovery phase. (4). Adjustment phase.
  　　
  　　
  　　
  　　
  　　
  　　3. What is ethnocentrism? What are the negative impacts of ethnocentrism? Please give a small example.
  　　Ethnocentrism is the belief that your own cultural background, including ways of analyzing problems, values, belief, language, and verbal and nonverbal communication, is correct. Ethnocentrists believe their culture is the central culture and other cultures are incorrect, defective, or quaint.
  　　The negative impact of ethnocentrism on intercultural communication is obvious: it shapes social sense of identity which is narrow and defensive; it normally involves the perception of members of other culture in terms of stereotypes; ethnocentric judgment usually involve invidious comparison that ennoble one’s culture while degrading those of others. For example, the Nazi Germany always advocated that their people and culture are superior to others’. They wanted to show the world that German is the best and despised other race and other people. The leader of Nazi, Hitler, even evoked the world war and massacred Jews, which made him be considered as the sinner of human being. I think the stereotype of Nazi is one typical type of ethnocentrism. The negative impacts of it are easy to be seen and even it is disastrous.
  　　
  　　
  　　4. What does the Hall’s high- and low-context orientations refer to? Please give an example.
  　　Hall calls communication that occurs mostly through language low context and communication that occurs in ways other than through language as high context. In high-context culture most of the information is in the physical context or is internalized in the people who are a part of the interaction. Very little information is actually coded in the verbal message. In low-context culture, such as German and American, however, most of the information is contained in the verbal message, and very little is embedded in the context or within the participants. In high-context cultures, people tend to be more aware of their surroundings and their environment and do not rely on verbal communication as their main information source. The context of the message is well understood by both sender and receiver.
  　　For example, Chinese culture is a high-context culture. We are likely to use few words to express various meanings and prefer to avoid expressing something directly. Chinese value personal relations and goodwill and negotiate slowly. If we want someone to help us do some business, we should establish a good relations with him firstly, such as invite him to have a dinner. In the dinner, we can tell him about our request indirectly. In this way, we can have the business done. Contrarily, Americans prefer to get down to business first. They act what they said.
  　　
  　　
  　　
  　　
  　　5. In China, it is rare that a successful performance of invitation is realized in a single utterance. Do you think that the inviter is downright imposing and the invitee act hypocritically, i.e. making fake refusals (refer to the dialogue on page 143).
  　　In Chinese culture, I think the inviter is not imposing and the invitee act hypocritically.
  　　If A wants to ask B he doesn’t familiar with to help him on some business. A may invite B to have a dinner or a coffee, etc, which is considered as a polite way to show A’s sincerity. In Chinese culture, it is easily known that the purpose of A’s invitation is just to let B to have the business done. Due to politeness, Chinese don’t like to owe others. In Chinese logic, if I invite you to have a dinner and you accept my invitation, that means you owe me a dinner but you can help me do the business as a return. In this kind of situation, A’s action is hypocritical and insincere. Similarly, B, as an invitee, feels it is impolite to refuse A’s invitation, because B holds the consideration that I may also need A’s help in the future. Though B is not willing to accept the invitation, he accepts it at last. In Chinese culture, there is one ambiguous thing called “guanxi” or “renqing”, which is a little similar to relations in western culture.
  　　In a summary, both A and B are not sincere because they just want to take advantage of each other.