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1.
This study investigated the high-/low-context communication construct in terms of individualistic and collectivist values and self-construals. European American students studying in the United States and Indian students studying in India rated 80 communication statements, 29 self-construal statements and 34 value (individualism/collectivism) statements to examine cultural differences in each construct. As expected, Indians rated themselves as more collectivistic, having more interdependent self-construals, and preferring silence and indirect communication than Americans. Contrary to prior theorization, Indians also rated themselves as more dramatic and more individualistic. Several other expected differences were not apparent in this study. These findings show complex subtleties that defy simple definition by the common rubrics or generalizations of individualism/collectivism, self-construal, or high- and low-context behaviors. 相似文献
2.
Özen Odağ Matthias Hofer Frank M. Schneider Katharina Knop 《Journal of Intercultural Communication Research》2016,45(2):108-125
Within Hofstede’s framework of individualistic and collectivistic cultures, this contribution examines measurement equivalence of hedonic and eudaimonic entertainment motivations in two different cultures, namely Germany representing a more individualistic culture (N = 180) and Turkey representing a more collectivistic culture (N = 97). By means of a multi-group confirmatory factor analysis, we could secure configural invariance for both hedonic and eudaimonic entertainment motivations across the German and Turkish sample. Metric invariance, however, could only be obtained for hedonic, but not for eudaimonic motivations. Scalar invariance was obtained for neither of the two entertainment motivations. The study points to the importance of equivalence testing when conducting cross-cultural research. 相似文献
3.
Michael Burgoon James P. Dillard Noel E. Doran Michael D. Miller 《Int J Intercult Relat》1982,6(1):85-100
This investigation explored compliance gaining attempts by members of two cultures: Asian and North America. Using the 16 Marwell and Schmitt compliance-gaining strategies, this study found significant differences in strategy use based on culture, but was unable to find a consistent underlying dimensionality for the Marwell and Schmitt typology. Effects for communicative context and locus of benefit were also found, indicating that strategy selection is influenced by situational as well as cultural variables. The results show that these latter two variables operate similarly in both cultures. 相似文献
4.
“The first rule when communicating with people from the Arab world is not to let them lose face” said J. Al-Omari. Face or one's social identity is cultural. A face threat is a situation which threatens to create a loss of face. When experiencing face-threats people guard their face with facework – behavioral actions enacted to protect one's face. Since facework varies across cultures, this study analyzed how cultural collectivism, power distance, masculinity, and uncertainty avoidance influence direct, indirect, competitive, cooperative, hostile, and ritualistic facework in Syria and the United States, employing a MANCOVA design with gender as the covariate. Significant findings (n = 336) showed that: (a) US Americans reported using more direct, competitive, and hostile facework strategies than Syrians while (b) Syrians reported using more indirect, cooperative and ritualistic facework strategies than US Americans (c) US American facework strategies corresponded to individualistic, weak power distance, masculine, and low uncertainty avoidance cultural dimensions while Syrian facework corresponded to collectivistic, high-power distance, moderately masculine, and high uncertainty avoidance and (d) VSM 94 results showed Syria to be more individualistic than Hofstede's original rankings. 相似文献
5.
Little is known about ethnic differences in highbrow cultural interests, because research on social differentiation in cultural participation has traditionally focused on educational or income inequalities. Employing data from the Netherlands’ Longitudinal Lifecourse Study 2010 we explored the extent to which educational attainment, national identification and social integration explain inequality in cultural participation among Turkish and Moroccan immigrants, and to what extent the effect of education was moderated by aspects of social identification and integration. Our results indicate that Turks and Moroccans, who identify more with the Netherlands and have a social network that includes larger numbers of Dutch and higher educated friends, are more active in the cultural realm. Most interestingly, we found that strong identification with Dutch society actually moderates the relationship between an immigrants’ educational attainment and their cultural participation: that is, highly educated people of Turkish and Moroccan descent, who strongly identify with the Netherlands, participated more in highbrow culture than their highly educated counterparts who identified less with the Netherlands. 相似文献
6.
Jaesub Lee Jingpei J. C. Lim Robert L. Heath 《Journal of Intercultural Communication Research》2019,48(2):112-131
Workplace bullying is often a traumatic communication experience. Using face-negotiation theory, this study compared strategic coping behaviors of employees from individualistic and collectivistic cultures. Findings from surveys of U.S. Americans and Singaporeans (N = 648) revealed that face concerns predict use of coping strategies modestly. In both cultures, self-face positively relates to neglect and acquiescence, and other-face negatively associates with retribution. Further, culture does not moderate relationships between face concerns and enactment of strategic coping behaviors, suggesting that people in both cultures cope with bullying in a similar manner. 相似文献
7.
Nevra Cem Ersoy Marise Ph. BornEva Derous Henk T. van der Molen 《Int J Intercult Relat》2011,35(3):356-367
This study investigated the relationship between employees’ beliefs about their social world (social axioms: reward for application, social cynicism, religiosity, social flexibility, and fate control), their relational identification with their supervisor, and their organizational citizenship behavior (OCB; i.e., interpersonal facilitation, job dedication and organizational support) within collectivistic Turkish society. We expected OCB to depend upon one's relational identification with the supervisor and also to depend on several social axioms, given their salience in collectivistic cultures. We also investigated these relationships across white- and blue-collar workers, as this has not been studied much. To this end, we conducted a survey among 376 Turkish blue-collar and 147 white-collar factory employees. A series of hierarchical regression analyses confirmed our expectations that for both blue- and white-collar workers the reward for application belief was positively related to job dedication and organizational support. Religiosity was positively related to job dedication and organizational support only among blue-collar employees. As hypothesized, relational identification with the supervisor related positively to all dimensions of OCB in blue-collar employees and to interpersonal facilitation and organizational support in white-collar employees. However, the relationship between relational identification with the supervisor and organizational support appeared stronger for blue-collar than for white-collar employees. Apparently, relational identification with the supervisor is an important antecedent of OCB, particularly for blue-collar employees. Theoretical and practical implications of the study findings are discussed. 相似文献
8.
Whether immigrants to the U.S. from collectivist cultures will adopt American individualist values is an important question at the intersection of theories on acculturation and individualism/collectivism. According to the assimilation hypothesis, Turkish immigrants to the U.S. should become more individualistic with increasing length of stay. Alternatively, the immigrant interdependence hypothesis proposes that the exigencies of immigration require retaining or increasing collectivist values and behaviors, especially the willingness to rely on others. Measures of individualism and collectivism were obtained from Turkish immigrants to the U.S., Turks residing in Istanbul, and residents of Boston. Bostonians and Istanbul residents differed primarily on vertical collectivism, which is the tendency to subordinate ones own goals to those of in-group authority figures. Immigrants’ values did not change with increasing length of stay in the U.S., refuting the assimilation hypothesis. When immigrants were compared to non-immigrants, immigrants endorsed stronger horizontal and vertical collectivism and more desire to both give and receive, consistent with the immigrant interdependence hypothesis. However, this hypothesis was not uniformly supported. Compared to non-immigrants, immigrants reported more self-reliance with competition, and more internal locus of control, indicating a sense of agency and responsibility. Findings are consistent with the view that immigrants adjust in complex ways to their new society, and may have different temperaments than non-immigrants. 相似文献
9.
The present study was aimed at investigating the relationships between autonomy-connectedness and adherence to independent and interdependent values in second-generation Dutch immigrant women with a background in countries labeled as collectivistic, and same-aged indigenous Dutch women (N = 180 and N = 157, respectively). Both groups completed the Autonomy-Connectedness Scale (ACS-30; Bekker & Van Assen, 2006) and the Self-Construal Scale (Singelis, 1994). Additionally, those with an immigrant background filled out the Acculturation Questionnaire (Arends-Tóth & Van de Vijver, 2003). Contrary to expectations, both groups had similar levels of self-awareness, whereas the indigenous Dutch women were - after controlling for educational level - more sensitive to others. In both groups, but even more in the group with an immigrant background, adherence to independent values appeared to contribute substantially and positively to self-awareness as well as capacity for managing new situations, and negatively to sensitivity to others. In addition, adherence to interdependent values contributed, for both groups, positively to sensitivity to others, and, for those with an immigrant background, negatively to self-awareness. The ACS-30 appeared to be useful for assessing autonomy-connectedness in the immigrant groups that participated in the study. The results confirm that a simple distinction between native and immigrant Dutch groups in terms of being self- or other-focused should be rejected, and give rise to further, clinically relevant research questions. 相似文献
10.
The measurement of intercultural sensitivity using the concepts of individualism and collectivism 总被引：2，自引：0，他引：2
About ScienceDirect 《Int J Intercult Relat》1992,16(4)
Intercultural sensitivity is a concept that is frequently viewed as important in both theoretical analyses of people's adjustment to other cultures and in applied programs to prepare people to live and work effectively in cultures other than their own. Attempts to measure this concept have not always been successful, and one reason is that researchers and practitioners have not specified exactly what people should be sensitive to when they find themselves in other cultures. In the present study, scales were designed to measure intercultural sensitivity by examining (a) people's understanding of the different ways they can behave depending upon whether they are interacting in an individualistic or a collectivist culture, (b) their open-mindedness concerning the differences they encounter in other cultures, and (c) their flexibility concerning behaving in unfamiliar ways that are called upon by the norms of other cultures. A 46-item Intercultural Sensitivity Inventory (ICSI) was developed and tested among participants at the East-West Center in Hawaii and among graduate students in an MBA program who were contemplating careers in international business. The scoring of the items dealing with individualism and collectivism was different than for most measuring instruments. People indicated whether they would engage in certain behaviors (e.g., disagreeing with others openly) in an individualistic country such as the United States, and whether they would engage in the same behavior in a collectivistic country such as Japan. This allowed scoring based on people's sensitivity to the different behaviors considered appropriate in the two types of cultures. Results indicated that the instrument had adequate reliability (r = .84 for the East-West Center sample) and validity. People with high scores on the ICSI instrument were chosen as most able to interact effectively across cultures by a panel of experts; enjoyed working on complex tasks that demanded extensive intercultural interaction; enjoyed engaging in other intercultural activities such as eating different ethnic foods; and had spent long periods of time (more than three years) living in another culture. A factor analysis of ICSI showed that the concepts of individualism and collectivism as envisioned by previous researchers (e.g., Triandis, Hofstede, Schwartz) were constructs that people used in thinking about behavior in their own and other cultures. A practical conclusion for the content of cross-cultural training programs is that people can be encouraged to modify specific behaviors so that they are appropriate to the culture in which they find themselves and so that they will have a greater chance of achieving their goals. 相似文献
11.
Durhane Wong-Rieger 《Int J Intercult Relat》1984,8(2):153-184
The purpose of this research was to develop and test a model of cross-cultural adaptation which proposes that adaptation to movement across cultures involves three processes: learning new social norms, matching behavior to these norms, and matching one's self-concept to the newly acquired behaviors and social norms. According to this model, adaptation problems arise when the foreigner fails in one or more of these processes so as to create various types of mismatches between the components of norms, behavior, and self-concept. Each type of mismatch was hypothesized to lead to a particular affective response and to be most effectively resolved by unique coping strategies which would restore balance among these three components. Successful adaptation, then, occurs when the foreigner uses the coping strategy which is appropriate to the type of mismatch problem encountered in the acculturation situation.This study tested the hypothesized relationship between mismatch problem, affective response, and coping strategy. Subjects were 40 foreign and 40 Canadian students at a Canadian university. They were presented with scenarios depicting five types of mismatches in hypothetical acculturation situations. Results showed that subjects' interpretations of these agreed with the mismatches proposed by the model. Moreover, their reported affective and coping responses confirmed the majority of the hypothesized relationships. These findings suggest the mismatch model may serve as a good framework for classifying diverse adaptation problems and for predicting the coping strategies which would effectively resolve these. 相似文献
12.
This study is a cross-cultural comparison of Japanese and American compliance-gaining communication. American subjects (N = 92) and native Japanese subjects (N = 76) were asked to write out instances of compliance-gaining messages. The findings indicate that the two cultures differ significantly in their selection of compliance-gaining strategies. In addition, this study compares the use of the Marwell and Schmitt (1967 Sociometry, 30, 350–364) and the Schenck-Hamlin, Wiseman, and Georgacarakos (1982 Communication Quarterly, 30, 92–99) typologies. It is argued that the Marwell and Schmitt typology is too restrictive and does not have acceptable representative validity. Finally, this study compares spontaneous elicitation procedures against checklist procedures used in past cultural investigations. It is shown that the two response generating techniques do not yield equivalent results. 相似文献
13.
Peter B. Smith Cláudio V. TorresAlena Chudzikova Serdar DegirmenciogluFrancisco Donoso-Maluf Nancy Chen Yi FengCharles Harb Brad JacksonSigmar Malvezzi Andrew MogajiJuan Carlos Pastor Lorena Perez-FlorianoB.N. Srivastava Günter StahlStephanie Thomason Vladimir Yanchuk 《Int J Intercult Relat》2011,35(4):440-451
14.
Collective deprivation, connectedness to mainstream society (friendship and psychological closeness to majority individuals) and in-group identity factors (i.e. strength of in-group identity, and perceived in-group superiority) were investigated among Muslim Dutch youth of Turkish and Moroccan descent, in relation to their attitudes toward violence in defense of religion or ethnicity, and the willingness to use such violence. Data come from a sample of students (N = 398, age 14–18 years). Results show that perceptions of in-group superiority were predicted by higher connectedness to the in-group and lower connectedness to Dutch society in both ethnic groups and by collective relative deprivation among Moroccan-Dutch participants only. In both groups, attitudes toward violent in-group defense and violence willingness were predicted by perceptions of in-group superiority. Collective relative deprivation directly predicted more positive attitudes to violent in-group defense among Turkish-Dutch youth, as well as indirectly (via in-group superiority) among Moroccan-Dutch. Connectedness to the in-group directly predicted the willingness to use a violent in-group defense among the Turkish-Dutch participants and again indirectly (via in-group superiority) among Moroccan-Dutch participants. The results underline the relevance of collective identification processes to the attitudes of violent in-group defense among young Muslims of the second generation in a rather tensed socio-political climate. The study outcomes emphasize the importance of examining the dynamics between different Muslim groups, as their unique acculturation patterns yield particular pathways to the attitudes toward violent in-group defense and the willingness hereof. 相似文献
15.
Jeffrey H. Nathan Anthony J. Marsella Ann Marie Horvath Frederick L. Coolidge 《Int J Intercult Relat》1999,23(5):259
This study empirically investigated variations in the semantic/affective construction of the concepts of “individual”, “self”, and “group” in individualistic and collectivistic cultures. Data were collected on the semantic differential ratings for these concepts among 110 Japanese National (JN), 110 Japanese-American (JA), and 110 European-American (EA) university students. Compared to the other two samples, the JN sample rated the concept of “individual” as weaker and more fast, the concept of “self” as more fast, and the concept of “group” as more strong and more slow. It also was revealed that the JA sample’s ratings of the three concepts tended to fall between the JN and EA samples’ ratings. Altogether, the findings offer further evidence that the individualism-collectivism distinction has psychological implications and predictive power. 相似文献
16.
《Journal of Intercultural Communication Research》2013,42(3):169-188
The study explored the influence of self-construals, a well-investigated and important dimension of culture, on the process of feeling and responding to hurt. Participants responded to a survey measuring self-construals, overall hurt feelings, mood, attributions, and relational consequences. The findings revealed that interdependence was positively associated with hurt feelings, but found no support for the relationship between independence and hurt. Independence was associated with positive moods subsequent to receipt of a hurtful message, whereas greater negative moods were related to higher degrees of interdependence. Independence was related to greater potential for using assertive responses. Finally, higher degrees of interdependence were related to the perception of greater strain on the relationship. The results, taken as a whole, demonstrate that the way in which people experience hurtful messages is influenced, in part, by specific cultural values. As such, the way self is construed in relation to the environment must be taken into consideration in future theorizing on hurt in interpersonal relationships. 相似文献
17.
The present study concerns how culture connects to perceptions of equity and relational maintenance behavior in the United States (US), Malaysia, and Singapore. In doing so, this study extends findings that employed cultural modernization theory (CMT) and equity theory to explain cultural and individual variations in relational maintenance behavior. Sex differences were also examined. Three countries were selected for their proximity in Traditional (vs. Rational) Values and divergence in Survival (vs. Self Expression) Values, according to the World Values Survey (WVS) cultural map. Consistent with CMT assumptions, participants in the United States and Malaysia (i.e., countries that espouse self expression values) reported greater use of relational maintenance strategies than did those in Singapore (i.e., a country endorsing survival values). As hypothesized, curvilinear associations between equity and relational maintenance strategies were found for the US participants only. This finding concurs with CMT-grounded assumptions and facts that romantic partners in Western (vs. Eastern), high-income societies (e.g., the US) seek equitable relationships. Sex differences also emerged but only for the US participants. 相似文献
18.
19.
The present study examined changes in multicultural, Muslim and acculturation attitudes in the Dutch military. In 2008 and 2006 two large quantitative surveys were conducted within the Dutch military. The results of the survey in 2006 showed a slightly negative attitude of Dutch Defense employees towards multiculturalism and a strong preference for assimilation in the public context. Interestingly, in 2008 attitudes towards Multiculturalism had become more positive as compared to 2006. Although in 2008 a higher rate of employees preferred the integration strategy, the majority still favored migrants to adopt an assimilation strategy. 相似文献
20.
Evidence on the dimensionality of self-construal points to the coexistence of both an independent and an interdependent self-image. Drawing on conceptualizations of the acculturation process, this study is a preliminary examination of the distinctiveness of four hypothesized self-construal patterns: Bicultural, Western, Traditional, and Culturally-alienated. Different types of individuals, having experienced varying amounts of cultural contact and having made different choices in adjusting to cultural groups, might portray distinctive self-construal patterns. Especially intriguing was the notion that those with a well developed sense of interdependence and a well developed sense of independence could be described as bicultural. To test this, persons from four a priori identified groups were selected to represent the four patterns of self-construal. We predicted that on a measure of self-construal, the mean scores of the respondents in the four groups would differ in strength with the bicultural experience group, in particular, exhibiting both a high independent and a high interdependent score on a measure of self-construals. Our hypotheses were supported. In terms of independent self-construal, the Bicultural and Western groups scored significantly higher than the Traditional and Alienated groups. For the interdependent self-construal, the Traditional and Bicultural groups scored significantly higher than the Western and Alienated groups. The bicultural group was the only group to score significantly higher on both types of construals. The availability of both types of self-construal would likely facilitate communication and adaptive behaviors for persons interacting in multiple cultures. 相似文献