Q&A Hero

Q: The role of words a. is not important in Japanese culture, in which words alone are not trusted b. is not important in Arabic cultures, in which words alone are not trusted c. is not important in German culture, in which words alone are not trusted d. is not important in New Zealand culture, in which words alone are not trusted

Q: There is a suggested relationship between language and the way people think. Which of the following statements about the relationship is NOT true? a. it was explored in the late 1950s by Benjamin Whorf b. it proposes that the categories by which we understand the world are related to the way we organize language c. it claims that native speakers of the same language think in similar patterns d. it proves that speakers of different languages think alike

Q: Define the term paralanguage and discuss the role of paralanguage in intercultural communication.

Q: Discuss at least three aspects of nonverbal communication and give specific examples illustrating their use in different cultures.

Q: In what ways can nonverbal communication signals indicate power and status?

Q: How can private space be used to understand the nonverbal communication through space in a business setting? Give specific examples.

Q: What can you learn about the Japanese by studying the layout of their offices?

Q: "The silence spoke volumes." Discuss this statement. Compare the attitude towards silence in high-context and low-context cultures.

Q: The communication model shows a. a sender transmits meaning through a channel to a receiver b. the idea travels through the channel to the receiver c. encoding and decoding takes place with noise d. the message triggers decoding in the mind of the receiver who assigns meaning to it

Q: Culture belongs in the communication model a. at the encoding by the sender b. at the channel c. at the decoder by the receiver d. in every part of the communication process

Q: Purposeful business communication involves the task of a. costing b. financing c. refusing d. pondering

Q: Direct-plan messages a. get to the main point quickly b. are preferred by members of high-context cultures c. always insult those who prefer indirect plan d. put the main message after the explanations

Q: Indirect plan is a. preferred by cultures that value individual responsibility--both credit and blame b. preferred by cultures that communicate about results c. preferred by low-context cultures for persuasion d. preferred by high-context cultures only for persuasion

Q: Unwelcome messages a. are easy for people in low-context cultures to communicate b. are usually organized in an indirect plan by members of high-context cultures c. require someone to be blamed, since the words are not impersonal d. must be in words, in high-context cultures, to be understood

Q: When it comes to saying "no" a. members of some high-context cultures are not concerned about the loss of face of those being refused b. members of some high-context cultures have a hard time actually saying "no" c. members of low-context cultures prefer to say "no" quickly d. members of low-context cultures have great concern for loss of face of the person saying "no"

Q: The book discusses all the following ways to communication about a solution to a problem EXCEPT: a. analogy b. syllogistic reasoning c. bargaining d. listing

Q: Framing is explaining a context of a message before delivering it.

Q: Virtually every aspect of written and oral communication is affected by the cultural priorities of the communicators.

Q: Developing a context for a business message is important to most Asian communicators.

Q: Low-context cultures generally use indirect plan for persuasive messages.

Q: Logic based on facts is the only way people in collectivist cultures are persuaded.

Q: When communicating about problems, members of high-context cultures may refer to past experiences for assurance of correct solutions.

Q: Saying "no" is often done with delay and indirectness in low-context cultures.

Q: One way to communicate about a solution to a problem is through narrative.

Q: Behavior, such as the way a cup of coffee is offered, cannot communicate as effectively as words.

Q: Japanese communicators value "hearing one and understanding ten."

Q: Arabic speakers and English speakers both prefer elaborate phrases and using large numbers of words.

Q: Choice of channel may be culturally based--for instance, preferring written memos over oral communication.

Q: Communication between international parties is always by memo.

Q: Channel choice (email, face-to-face, telephone) for communication is not affected by culture.

Q: Clarity and conciseness are important characteristics of business messages in any culture.

Q: Indirect plan organization means putting the main message in the first sentence.

Q: The way a language is structured seems related to the structure of thought. Discuss, using examples.

Q: "Choosing the right channel is a communication skill." Discuss internal and external channels, oral channels, and structured behavior channels in relation to relationship-oriented versus results-oriented cultures.

Q: Technological developments have changed the way businesspeople use communication channels. Discuss the effect of culture on business communication in telephone text messages, social media posts (such as on Facebook and Twitter).

Q: Formal and hierarchical messages often go together; informal and horizontal messages often to together. Explain, using examples from specific cultures.

Q: The idea is what travels from sender to receiver.

Q: The place for culture in the communication model is at the decoding stage, to make the model complete.

Q: The why in business communication refers to the purpose for which a message is written.

Q: To communicate successfully across cultures, the communicator has to make assumptions about meaning.

Q: Form a. is highly valued as a key cultural priority in the United States b. operates to some degree in every culture, but is a low priority in Japan c. is trusted in cultures that value "correct" behavior as a way to prevent loss of face d. is trusted in cultures that value spontaneity as evidence of sincerity and openness

Q: Hierarchy in a social organization a. is present to a greater or lesser degree in almost all cultures b. is least likely to exist in a society that is ruled by a king c. is the opposite pattern of social structure from Confucianism or Hinduism d. is also known as horizontal social organization

Q: Discuss the issue of culture in the conventional communication model.

Q: Describe the direct plan for organizing messages and discuss the cultural reasons for preference (or distaste) for it in at least two cultures.

Q: Explain what the indirect plan is and discuss reasons for its choice, with reference to cultural dimensions of at least two cultures.

Q: Discuss persuasion in messages from at least two cultures from among these three different regions: Western Europe, East Asia, and Arab cultures

Q: Discuss storytelling, analogy, and bargaining discourses as ways to communicate about problems.

Q: Choose one low-context culture and one high-context culture and discuss the way words are regarded in the two cultures, taking into account a) trust in words to communicate meaning b) choice of words c) calculated impact of words.

Q: Shame a. is the same thing as guilt: an emotion of embarrassment b. is the same thing as losing face: a failure to meet others' expectations c. operates to motivate behavior in individualistic cultures d. operates to motivate behavior in collectivist cultures

Q: It is possible for foreigners to cause shame to members of "shame cultures" without even realizing it.

Q: Form means rules of etiquette and manners while interacting with others for business purposes.

Q: Form is the same thing as formal, and the opposite of informal.

Q: Three ways of explaining the development of self-identity are a. social-psychological, communication, and critical approaches b. intercultural, critical, and international approaches c. social-psychological, intercultural, and critical approaches d. social-psychological, intercultural, and critical approaches

Q: Self-construal is a. the same as self-motivation b. only relevant to Western cultures c. the way we see ourselves in relation to others d. the way we see ourselves without reference to others

Q: Interdependent self-construal a. is the same as individualism b. is the same as collectivism c. is a structured notion of self as independent d. is a structured notion of self as connected to others

Q: The individual a. is the basic unit of society in individualist cultures b. is the starting point for decisions in collectivist cultures c. is important in cultures that value interdependence d. is important in cultures that can be called collectivist

Q: The interpretation of obligation as a cultural dimension involves a. cultural values concerning the environment b. cultural values concerning achievement of results and group membership c. the ability of the more affluent party to wait for repayment d. the rules established by the poorer party

Q: In cultures that view group membership as permanent a. the culture of the group values low-context, explicit communication b. the members of the group are all about the same age c. the culture of the group values individual achievement of measurable results d. responsibilities to other members come before personal rights

Q: Displaying the emotion of anger in business meetings a. is typical of cultures that value group relationships b. is often practiced by members of high-context cultures c. is downplayed in group-oriented cultures because it could threaten harmony d. is stressed in group-oriented cultures because it is a typical activity of collectivist cultures

Q: The way women are viewed in different cultures can partly be understood by looking at their roles.

Q: Muslim cultures are among those in the world that do not value women.

Q: Women in every culture want to be considered equal to men

Q: 26 In cultures where group membership in permanent, members of groups prefer not to engage in open confrontation.

Q: It is unimportant to business people whether or not members of a culture feel comfortable displaying emotion in public.

Q: The Japanese expression, The nail that sticks up will be pounded down indicates that culture is collectivist.

Q: Collectivist cultures value cooperation and, correspondingly, individualist cultures value competition.

Q: In many cultures relationships mean obligations--being asked and asking for favors.

Q: In some cultures, to pay back a favor to clear the indebtedness is to terminate the relationship.

Q: Seniority is valued in cultures that give old people great freedom from responsibility.

Q: Why is form an important issue in intercultural communication? Use two cultures to give examples.

Q: Societies may prefer a hierarchical organization or a horizontal organization, depending on culture. Discuss these two structures in relation to two other cultural dimensions of your choice.

Q: Robyn Cameron is about to depart for Thailand on a business trip. She has asked for your help to prepare her. What do you think she should learn before she leaves? You tell her that Thais value harmony very much in daily exchanges. She knows only three other facts about Thailand: 1) it is a monarchy and the king and his family are greatly loved, 2) the majority of Thais are Buddhist and all men must serve two years as monks, 3) the military enjoys high status and power. You believe Robyn can learn what she needs to know by answering the following questions based on inferences from these facts, sometimes called the "3 Ms" of Thailand. Remember to give your answers based on what Robyn knows. a. Do you suppose the culture is more collectivist or more individualist? On what do you base this? b. Is Thai society hierarchical or horizontal? On what do you base your response? c. Will form be important or distrusted? Why? d. Is group membership likely to be permanent or temporary? On what do you base your answer? e. Will uncertainty be tolerated or avoided? Why? f. Do Thais welcome or resist change? On what do you base your answer? g. Will Robyn be at a disadvantage because she is female? Why? h. Would you expect Thais to communicate about business in a direct, explicit way or in an indirect, implicit way? On what do you base your answer? i. Would you suppose that books and other written sources have authority for learning, or that first-hand experience carries more weight? Why do you think so? j. Do you suppose Thais are question-askers or learners from mastering given wisdom? What in the culture leads you to this conclusion? k. Do you think age counts for more or less in Thai culture? Why? l.. Do you think the approach to authority would be direct or mediated? On what do you base your answer? m. Do you think relationships or results matter more? Why? n. Should Robyn be prepared for a culture that sees obligation as a burden or as a benefit? On what do you base your answer?

Q: Culture shapes self-identity.

Q: One way to understand identity is as something formed partly by the self and partly by group membership.

Q: Self-construal is either interdependent or co-dependent

Q: Independent self-construal tends to appear in collectivist cultures.

Q: Interdependent self-construal is the same thing as collectivism.

Q: The individual is the basic unit of society in all cultures.

Q: . Discuss being female in two different cultures of your choice. Focus your discussion on womens roles: traditional and non-traditional. Avoid evaluations of cultures in your answer.

Q: Collectivist cultures see group membership as permanent, while individualist cultures see group membership as potentially temporary. Discusses the implications of temporary versus permanent group membership upon communication with regard to a) face, b) emotion, and c) shame or guilt.