跨文化交際2Kluchhohn27sfivedimentions

1、Chapter 3 Kluchhohns dimension s,Two American anthropologist s Florence Kluckhohn and Fred Strodtbeck made a very important study of values. They studied the five communities which were within fifty miles of each other. (first in 1936 then in 1951) They identified five orientations, five categories

2、of beliefs and behaviours that are universal. This means that all cultures have to work out solutions to these issues.,five dimensions,1. human nature orientation, 2. human-nature orientation, 3. time-orientation, 4. activity orientation, and 5. relational orientation. The Figure,Human nature,The fi

3、rst: evil but perfectible. The second: mixture of good and evil. And the third: good but corruptible. Shame culture and guilt culture,human nature,The first: evil but perfectible. The traditional Western belief about human nature is that humans are basically evil. We see this in the Bible story of A

4、dam and Eve. God throws them out of the Garden of Eden because they ate the fruit from the Tree of Knowledge. Since then, according to Christian teaching, all human beings have have been born with original sin. That means they do evil as part of their nature and can only be saved from evil by God. (

5、Perfect human nature by keeping doing good things.) (more),As a result of the rise of humanism in the West, the basic belief has changed to one of seeing humans as a mixture of good and evil. The traditional view has also been incorporated into Western institutions in various ways. The distrust of h

6、uman nature can be seen in American political institutions with their checks and balances. This view also shows up in modern theories that seem to have nothing to do with religious beliefs. The psychological theories of Sigmund Freud include the idea that infants are controlled by primitive desires

7、(evil) and learn to control them (become good) as their personality develops. We find dichotomy here. (return),The third: good but corruptible. This is what we Chinese believe. Children are believed to be pure and innocent but may become corrupt as they grow older and have more contact with society.

8、 We are all familiar with the story of Mencius mother moving three times in order to be close to a good neighborhood. (Originally good, but if not careful about what people surrounding, then you might really become corrupted. Think of what Hanfeitze said about this.) Shame culture and guilt culture,

9、Hanfeitze,A philosopher of the “l(fā)egalist school”, lived about three centuries after Confucius. He maintains that we should not expect people to be good, but we should make it impossible for them to be bad.,Shame culture and guilt culture (human nature),In guilt cultures, the person is expected to fe

10、el guilty if he/she does or even thinks something wrong, whether or not anyone knows about it. In shame cultures, the good is an ideal everyone hopes to realize but may not be possible to achieve in every situation. What is important is that you meet your obligation to be a model of virtue for a par

11、ticular group of people to whom you have such a responsibility. In Confucian cultures people are encouraged to be good and are likely to feel shamed if they fail to live up to others expectations that they be virtuous. If China has what some experts call a shame culture, then the West is dominated b

12、y guilt cultures. How is it related with time orientation (past or future) ? 基督教的原罪說讓人懺悔，不斷地懺悔，造就了西方人靈動的心靈。人處于神與魔、靈與肉的沖突中，不能安靜；人又必須超越現(xiàn)世，馳奔向天國，也不能安于現(xiàn)狀。另外，既人類始祖犯了“原罪”，人就不能向后退，對祖先也不可能有好感。 儒家的性本善則讓人“反身而誠”，安于現(xiàn)狀，安分守己，故中國人有靜態(tài)的心靈。同時性本善也導(dǎo)致祖宗崇拜。 罪感文化 vs 恥感文化 / 樂感文化 / 善感文化,Relationship to nature,First: subjuga

13、tion to nature. Second: harmony with nature. Third: Mastery over nature. Extension of the value “human-nature” to human relationships,First: subjugation to nature.,If you have this type of orientation, you believe that basically human beings are powerless. Human beings are at the mercy of nature. Na

14、tive Americans basically adopt this kind of orientation.,Second: harmony with nature.,We Chinese believe that man should be in harmony with nature. Examples: Chinese medicine, houses, proverbs, etc. Chinese gardens and houses reveal Chinese social attitudes towards the relationship between humans an

15、d nature. Pavilion s, paved pathways, and other structures are integrated with natural features of water, trees and rock. There is no sharp distinction between being inside a building and being outside in nature. you go inside to enjoy the building. In the West, buildings tend to dominate their surr

16、oundings and interiors and exteriors are distinct spaces. Nature is outside of human society. (skyscrapers, monuments, etc. look from afar),Third: Mastery over nature.,In industrialized societies, people tend to believe that nature should be made to serve mankind. You can take whatever you like from

17、 nature. Bible story: Adam and Eve This view (man being separated from nature) can be seen from the Bible story of creation. Adam is given dominance over all of Gods creation. Adam and his human descendents stand apart from and above nature and are told to use the natural world to meet human needs.

18、This used to be the prevalent view in western societies. But today more and more people come to believe that this is not the right attitude. We should protect the environment instead of exploiting nature. (eg. Green organizations),Extension of this value to human engineering,If your culture teaches

19、integration with nature, harmony and balance, then ? you are likely to seek harmony and balance in social relationships as well. If you are in awe of nature and feel helpless in face of its power, then ? you might also feel powerless in other areas of your life. If you think you are separate from na

20、ture and can control it, then ? you probably think you are separate from others and can use scientific methods to control people and events.,human engineering,This is true in the West where technology extends to the human world in the form of human engineering. The scientific study of human motivati

21、on and the invention of technology to control it are the basis of professional practice in fields such as advertising, psychology, education, sociology, public relations and management.,time orientation,past-oriented present-oriented future-oriented Linear time and cyclical time,past-oriented,Those

22、who are past-oriented tend to believe tradition is important. To them, the cultural memory is rich and deep. They like to look back to a period when their culture was at the height of its power and glory and may quote respected philosophers and leaders from the past as a guide for action in the pres

23、ent. And they may feel more secure when something new is defined as similar to something that occurred in the past. For instance, if a new policy is introduced, it may be given the authority of the past by comparing it to a historical event or by supporting it with a quotation from a respected leade

24、r of the past.,Present-oriented.,People with this orientation enjoy what they have. Hispanics are believed to be people who are present-oriented. They should enjoy whatever they have while they live. This is what we say in Chinese: 及時行樂.,Future-oriented,If you tend to look to the future and make pla

25、ns for the future, youre future-oriented. In those cultures overcoming the limitations of the past or surpassing the accomplishments of the past are good reasons for doing something new. People there often have a strong belief in progress. But people may have negative expectations for the future and

26、 their efforts may be directed at preparing for or preventing bad times ahead.,(Back) Whatever the future is seen as probably good or bad, time is seen as a straight line that leads from the past and is swiftly moving into the future. (linear time) It moves in only one direction, from the past to th

27、e future. In present and past-oriented societies people are more likely to experience time as a cycle, as repeating itself according to some pattern. Maybe the Chinese used to be past-oriented. (look back, quote) But today, maybe more and more Chinese are future-oriented. They have great plans for t

28、he future. Still there are scholars who dont agree.,activity orientation,Different cultures have different activity orientations. Look at the following questions: 1. What do you do? Who are you? 2. What does your father do? being-oriented being-in-becoming-oriented doing-oriented,being-oriented,In t

29、his type of culture, people are satisfied with what they have, and family background is more important than what they accomplish. Their actions express who they are. For that reason people behave in ways appropriate to their positions (status, social roles, and character) in life.,being-in-becoming.

30、,Its a spiritual goal of inner harmony and peace. Its somewhere in between being and doing. The stress is the development of the self, whatever the self is understood to be in a particular culture. In India the social attitude is widely accepted that there are different ways of life and different vi

31、rtues for people at various stages of life. (before marriage, certain virtues. When married, worldly success, family obligations. After middle life, detached from worldly life and become more spiritual. ) In South Asia, this orientation exists side by side with doing and being ones, and to a lesser

32、extent in other cultures.,doing orientation,This activity leads to external accomplishments. The goal is to achieve as much as possible (more dynamic). It means you want to do things and to achieve success. So you tend to be more active. Because the stress is on action in doing culture, the goals to

33、ward which action is directed are also emphasized. And there is often a sense of urgency about getting things done. Deadlines are important, as is the schedule. To have a full schedule indicates that you are accomplishing things. (example) Doing culture people often talk a lot and may not be especia

34、lly physically active. Why? They may tell you when they are talking, they are planning, problem-solving, gathering information or making decisions. These are important concepts for them because these are the mental activities that lead to action or are the equivalent of action.,Martha, an American h

35、igh school student, went to Indonesia as part of a student exchange program. She was excited. The first few days were filled with meeting her new Indonesian exchange family, trying new foods, walking around the neighborhood, and getting to know her Indonesian exchange sister, Ketty. Exciting. But ab

36、out her second week, Martha began to feel as if something was wrong. One morning, she asked Ketty, So, what are the plans for today? What are we going to do? Ketty replied, Oh, I didnt really make any plans. My mother might want us to go shopping with her later. Then well see what we feel like doing

37、. Maybe we could go downtown.,What time is your mom going shopping? Oh, whenever shes ready. Are you getting bored? Maybe we should sign up for one of those guided tours of the city. Oh, no, I dont want to be a tourist. I want to do just what you do. I guess Im just used to being busy all the time.

38、Its hard for me to get used to not having plans, Doesnt it bother you to rush around so much? asked Ketty. No, I love it when Im busy. Sitting around wasting time makes me nervous. Lets go do something, Ketty. Im only here for two months, after all. I dont want to leave Indonesia feeling that I have

39、nt experienced as much as I can. Martha looked down at her watch again and said, Goodness, its almost 11 and all weve done is sit around talking!,Social relationships,Hierarchy(authoritarianism) Group (collectivism) Individual,Hierarchy,The society as a whole consists of a series of hierarchies. A p

40、erson who is at the top of one hierarchy may be at the bottom of another hierarchy that is above it. These people are aware of their positions (clearly defined privileges and obligations) in relation to others. Hierarchical societies differ from one another depending on the criteria used to assign a

41、 person a place in the hierarchy. some groups are permanently on the bottom and others permanently on the top. (The criteria may be based on race, ethnic group, or inheritance from ones parents),Group,In societies where relationships are based on groups, each persons social identity comes from their

42、 group memberships. People feel dependent on the group, safe within it, proud, and competitive with other groups. (in-groupsyour family, relatives, friends and out-groupsstrangers) Loyalty is important in group-oriented cultures. In this pattern the group act out of concern for all its members and make decisions by consensus, and members are loyal to the group.,Individu