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Intercultural communication is a discipline that studies communication across different cultures and social groups, or how culture affects communication.It describes the wide range of communication processes and problems that naturally appear within an organization or social context made up of individuals from different religious, social, ethnic, and educational backgrounds.
The quantification of cultural dimensions enables people to make cross-regional comparisons and form an image of the differences between not just countries but entire regions. For example, the cultural model of the Mediterranean countries is dominated by high levels of acceptance of inequalities, with uncertainty aversion influencing their choices.
When the languages are different, and translation has to be used to communicate, the potential for misunderstandings increases. The study of cross-cultural communication is a global research area. As a result, cultural differences in the study of cross-cultural communication can already be found.
Culture does not just lie in the way one eats or dresses, but in the manner in which people present themselves as an entity to the outside world. Language is a huge proponent of communication, as well as a large representation of one's cultural background.
In high-context cultures, where communication relies on implicit understanding and cultural cues, the use of tools reflects specific cultural norms. [35] These tools, which can be interpreted differently across cultures, emphasize the need for clarity in cross-cultural digital interactions.
The education culture is the different education people receive in their life. A culture gap occurs when people with different cultures sit together and take the same class. Different cultures behave differently towards the teacher both in class and after class. Differences can be noticed in assessment method and the direction method of the class.
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The concept of global cultural flows was introduced by anthropologist Arjun Appadurai in his essay "Disjuncture and difference in the global cultural economy" (1990), in which he argues that people ought to reconsider the Binary oppositions that were imposed through colonialism, such as those of ‘global’ vs. ‘local’, south vs. north, and metropolitan vs. non-metropolitan.