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,单击此处编辑母版标题样式,*,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版标题样式,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,*,单击此处编辑母版文本样式,第二级,第三级,第四级,第五级,单击此处编辑母版标题样式,*,跨文化交际,第1页,Unit 1,Communication Across Cultures,第2页,概念补充：,In its most general sense,intercultural communication,occurs when a member of one culture produces a,message for consumption by a member of another,culture.More precisely,intercultural communication,occurs between people whose cultural perceptions and,symbol systems are distinct enough to alter the,communication event.Frequently,the term,cross-,cultural communication,is used when referring to,communication between people from different cultures.,Because this term implies a comparison between,cultures(for example,different styles of leadership),we,find it too restrictive.,第3页,The term,“,cross-cultural,”,or,“,intercultural,”,usually refers to the meeting of two cultures or two,languages across the political boundaries of nation-,states.They are predicted on the equivalence of one,nation-one culture-one language,and on the,expectation that a,“,culture shock,”,may take place,upon crossing national boundaries.In foreign,language teaching,a cross-cultural approach seeks,ways to understand the other on the other side of,the border by learning his/her national language.,第4页,The term,“,intercultural,”,may also refer to,communication between people from different ethnic,social,gendered cultures within the boundaries of the,same national language.Both terms are used to,characterize communication,say,between Chinese-,Americans and African-Americans,between working-,class and upper-class people,between men and,women.,“,Intercultural communication,”,refers to the,dialogue between minority cultures and dominant,cultures,and is associated with issues of bilingualism,and biculturalism.,第5页,The term,“,multicultural,”,is more frequently,used in two ways.In a societal sense,it indicates,the coexistence of people from many different,backgrounds and ethnicities,as in,“,multicultural,societies,”,.In an individual sense,it characterizes,persons who belong to various discourse,communities,and who therefore have the,linguistic resources and social strategies to,affiliate and identify with many different,cultures and ways of using language.,第6页,“,跨文化交际,”,这一术语,惯用来指任何两个不一样语言文,化背景人之间交际,。,“,跨文化,”,在英语文件中通惯用两,个术语表示：一个,“,inter-cultural,”,，另一个是,“,cross-cultural,”,。所以，我们常能够看到英语中,“,跨文化交际,”,分别用,inter-cultural communication,和,cross-cultural communication,来表示。语言学家和文化人类学家依据各自研究领域特点,对这两个术语使用各有偏爱。语言学家较多使用,“,cross-,cultural,”,，而人类学家则更喜欢使用,“,inter-cultural,”,。这是因为,语言学家研究重点是对各种语言活动进行跨文化对比，而文,化人类学家研究是代表不一样文化个体之间交际，重点是,面对面非正式交际。有一点是基本一致，就是,“,inter-,cultural communication,”,研究并不只对言语交际感兴趣，它,还力图对影响跨文化交际各种原因作出解释。它研究重点,在非语言文化原因上。最近，国内学者们几乎都用,“,inter-,cultural communication,”,，可能是其涵盖范围更广泛之故。,第7页,Identifying Difference:Addressing(Page 20-23),称呼语是一个很主要社会语言学题目。称呼系统,（,address system,）,是指称呼语中各种方式或称呼策略,总和及称呼方式之间内在关系。不一样语言，乃至,语言变体，在称呼方式使用方面都存在着差异。从社,会语言学观点来看，称呼行为,（,address behavior,）,含有极其丰富社会和文化内涵，它可能是社会中权势,（,power,）,性和平等,（,solidarity,）,性象征。而详细,称呼方式又取决于文化、社会、教育、信仰、年纪、性,别等很多原因。,第8页,依据,Brown,和,Gilman,研究结果，称呼语,使用有两种范围：对等式称呼（,reciprocal,/symmetrical,）和非对等式称呼,（,Nonreciprocal/asymmetrical,）。对等式称,呼语，指交际双方使用相同称呼语，如都使,用,Good morning,这一问候语；而非对等式称呼,语，则是指交际双方使用不一样称呼语，如一,方使用,Good morning,表示问候，而另一方使用,Hi,等等。,第9页,受差序格局社会结构、传统伦理，及血,缘、宗教社会原因影响，中国社会之称,呼系统远比西方复杂。中国较习惯于非对,等式称呼类型，而西方偏爱于对等式；中,国对非对等式之称呼语使用表现出一个,权势取向，它是垂直式社会关系标志。,而西方社会，因为受平行社会关系、个人,本位取向影响，人们所崇尚对等式称,呼较充分地表现出平等文化取向，是一,种平等式社会关系之标志。,第10页,1,汉英语言在家庭组员之间称呼上语用差异：,在操英语本族人家庭中，孩子年幼时称父母,Dadd,和,Mummy,，稍大时改称,Dad,和,Mum,，再大时，常再改,口叫,Father,和,Mother,。过去也有用,Papa,、,Mama,，现,在却极少听到这种称呼了。同辈弟兄姐妹或年纪相仿,父母辈亲属，普通可相互称呼名字，且用爱称，如：,John,Johnny/Jack,，,William,Bill,，,Robert,Bob,，,Samual,Sam,，,Patricia,Pat,，,Elizabeth,Lizzy/Liz,等,等。操汉语本族人中弟妹普通不能称兄姐名字，并,在名下附上哥、姐、弟、妹以表长幼，而且还依据排行,冠以数字，如二哥、四妹等说法。因为语用上差异，,用英语称,“,second elder brother,”,、,“,fourth younger,sister,”,会使人听起来很碍耳，实不足取。,第11页,操汉语人对不熟悉或受尊敬人，有时使用亲属称谓，以表亲切或尊重。如对陌生男人称为“老伯”、“叔叔”；对陌生女人称为“阿姨”；甚至称“解放军叔叔”、“护士阿姨”等等也是常听到。这些称谓习惯一旦套用到英语中，就会出现语用上失误。什么“,PLA Uncle”,，“,Aunt Nurse”,会使操英语本族人感到莫名其妙。我们有一位留学生初到国外，当他对房东老太太称呼为“,Grandma”,时，就曾经被对方明确拒绝，老太太宁愿那位留学生直接称呼她名字（,Cathy,），而不愿领受这个“奶奶”尊称。,第12页,2,汉英语言在非家庭组员称谓上语用失误：,我们操汉语人能够尊称对方为李教授、张司,机，当操英语本族人除了几个传统习用称呼,Doctor,，,Judge,，,Professor,等之外，尚不容忍,“,Driver Zhang”,，“,Accountant Wu”,等称谓。,另外，操英语本族人对不熟悉人用姓氏称呼，,熟悉之后用名字，姓氏前须冠以,Mr,Mrs,Ms,Miss,或冠以,Professor,Doctor,一类职务名称，,不允许单独使用姓氏称谓，如：,John Smith,可称,为,Mr John Smith,或,Mr Smith,，也能够直接称为,John,，但不应单独称,Smith,。,第13页,操汉语本族人也以姓氏称呼，如：李先生、黄小姐，,对熟悉人可在姓氏前冠以“老”或“小”，如：老李、,小黄。汉语中通常也不会单独称呼人姓氏。因为英,语人名姓氏在后，汉语人名姓氏在前，一些不了解,汉语操英语本族人有时会错误地单独称中国人姓,氏，如：称“,Li”,、“,Wang”,等等，也有时会在中国人,名字（不是姓氏）上冠以,Mr,，,Mrs,，,Ms,，,Miss,一类称谓，,成了“,Mr Yi-ping”,（一平先生）。这后一个称谓（即一,平先生）在汉语中是能够，但在英语中就不妥，如：,不能说“,Mr John”,。我们有时在汉语报刊杂志和译制,片里见到“珍妮小姐”、“玛丽博士”一类称呼，这,显然是把汉语姓名称谓习惯强加到外国人姓名上去了。,第14页,3,敬语和谦词,英语中有自己表示尊重和礼貌形式，但没有,汉语那么多专用敬语和谦词。所以，汉语中,“请教”、“高见”、“光临”、“久仰”、,“拜读”、“大作”、“贵校”、“敝人”、,“拙见”、“愚见”、“寒舍”、“薄酒”、,“便饭”等等敬语和谦词，极难在英语中找到等,同表示方式，一样，英语中表示尊重、礼貌,情态范围，如：,will,、,would,、,may,、,might,、,can,、,could,等等，在汉语中也没有等同表示方式。,第15页,汉英语言中表示尊重、礼貌不一样语用格式对,比分析：,汉语 英语,贵姓？,Could I have your name?,有事请教您。,Could you give me some,help(advice)?,您有什么高见？,What do you think of it?,How do you like it?,敬请光临。,We would like to have you come.,第16页,笑林,寒喧,曾有一则笑话，说明汉语中,“,称呼语,”,之复杂：,甲：你家父今年几岁？最近可安然无恙？,乙：我令尊大人今年六十有二，虽是妙龄，,但最近龙体欠安。,甲：那好，有工夫一定到你寒舍探望。,乙：欢迎你去，我们府里宾客至上。,第17页,Case 1 (Page 23),This case took place in 3 cultures.There,seemed to be problems in communicating,with people of different cultures in spite of,the efforts to achieve understnading.,第18页,Case 1,In Egypt as in many cultures,the human relationship is valued so highly that it is not expressed in an objective and impersonal way.While Americans certainly value human relationships,they are more likely to speak of them in less personal,more objective terms.In this case,Richard,s mistake might be that he choseto praise the food itself rather than the total evening,for which the food was simply the setting or excuse.For his host or hostess it was as if he had attended an art exhibit and complimented the artist by saying,“,What beautiful frames your pictures are in!,”,第19页,Case 1,In Japan the situation may be more complicated.Japanese people value order and harmony among a group,and that the group is valued more than any particular member.In contrast,Americans stress individuality and are apt to assert individual differences when they seem justifiably to be in conflict with the goals or values of the group.In this case,Richard,s mistake was making great efforts to defend himself even if the error is notintentiona.A simple apology and acceptance of the blame would have been approriate.,第20页,Case 1,When it comes to England,w expect fewer problems between Americans and Englishmen than between Americans and almost any other group.In this case we might look beyond the gesture of taking sugar or cream to the valuess expressed in this gesture:for Americans,“,Help yourself,”,;for the English counterpart,“,Be my guest.,”,American and English people equally enjoy entertaining and being entertained,but they differ in the value of the distinction.Typically,the ideal guest at an American party is obe who,“,makeshimself at home,”,.For the English host,such guest behavior is presumptuous or rude.,第21页,Case 2(Page 24),A common cultural misunderstanding in classes involvs conflicts between what is said to be direct communication style and indirect communication style.In American culture,people tend to say what is on their minds and mean what they say.Therefore,students in class are expected to ask questions when they need clarification.Mexican culture shares this preference of style with American culture in some situations,and that,s why the students from Mexico readily adopted the techniques of asking questions in class.,第22页,Case 2,However,Korean people generally prefer indirect communication style,and therefore they tend not to say what is on their minds and to rely more on implications and inference,so as to be polite and repectful and avoid losing face through any improper verbal behavior.As is mentioned in the case,to many Koreans,numerous questions would show a disrespect for the teacher,and would also reflect that the student has not studied hard enough,.,第23页,Case 3(Page 24),The conflict here is a difference in cultural values and beliefs.In the beginning,Mary didn,t realize that her Dominican sister saw her as a member of the family,literally.In the Dominican view,family possessions are shared by everyone of the family.Luz was acting as most Dominican sisters woould do in borrowing without asking every time.Once Mary understood that there was a different way of looking at this,she would become more accepting.However,she might still experience frustration when this happened again.She had to find ways to cope with her own emotional cultural reaction as well as her practical problem(the batteries running out).,第24页,Case 4 (Page 25),It might be simply a question of different rhythms.,Americans have one rhythm in their personal and family,relations,in their friendliness and their charities.People,from other cultures have different rhythms.The American,rhythm is fast.It is characterized by a rapid acceptance of,others.However,it is seldom that Americans engage,themselves entirely in a friendship.Their friendship are,warm,but casual and specialized.For example,you,have a neighbor who drops by in the morning for coffee.You,see her frequently,but you never invite her for dinner-not,because you don,t think she could handle a fork and a knife,but because you have seen her that morning.,第25页,Case 4 (Page 25),Therefore,you reserve your more formal invitation,to dinner for someone who lives in a more distant,part of the city and whom you would not see unless,you extended an invitation for a special occasion.,Now,if the first friend moves away and the second,one moves nearby,you are likely to reserve this-,-see the second friend in the mornings for informal,coffee meetings,and invite the first one more,formally to dinner.,第26页,Case 4 (Page 25),Americans are,in other words,guided very often by,their own convenience.They tend to make friends,rapidly,and they don,t feel like it necessary to go to,a great amount of trouble to see friends often when,it becomes inconvenient to do so,and usually no,one is hurt.But in similar circumstances,people,from many other cultures would be hurt very deeply.,第27页,
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