22 18.4 Divergent Cultural Characteristics
18.4 Divergent Cultural Characteristics
- Discuss divergent cultural characteristics and list several examples of such characteristics in the culture(s) you identify with.
We are not created equal. We are born light- or dark-skinned, to parents of education or parents without access to education, and we grow up short or tall, slender or stocky. Our life chances or options are in many ways determined by our birth. The Victorian “rags to riches” novels that Horatio Alger wrote promoted the ideal that individuals can overcome all obstacles, raising themselves up by their bootstraps. Some people do have amazing stories, but even if you are quick to point out that Microsoft founder Bill Gates became fabulously successful despite his lack of a college education, know that his example is exception, not the rule. We all may use the advantages of our circumstances to improve our lives, but the type and extent of those advantages vary greatly across the planet.
Cultures reflect this inequality, this diversity, and the divergent range of values, symbols, and meanings across communities. Can you tie a knot? Perhaps you can tie your shoes, but can you tie a knot to secure a line to a boat, to secure a heavy load on a cart or truck, or to bundle a bale of hay? You may not be able to, but if you were raised in a culture that place a high value on knot-tying for specific purposes, you would learn that which your community values. We all have viewpoints, but they are shaped by our interactions with our communities. Let’s examine several points of divergence across cultures.
Individualistic versus Collectivist Cultures
People in individualistic cultures value individual freedom and personal independence, and cultures always have stories to reflect their values. You may recall the story of Superman, or John McLean in the Diehard series, and note how one person overcomes all obstacles. Through personal ingenuity, in spite of challenges, one person rises successfully to conquer or vanquish those obstacles. Sometimes there is an assist, as in basketball or football, where another person lends a hand, but still the story repeats itself again and again, reflecting the cultural viewpoint.
The Dutch researcher Geert Hofstede explored the concepts of individualism and collectivism across diverse cultures (Hofstede, G., 1982; Hofstede, G., 2001; Hofstede, G., 2005). He found that in individualistic cultures like the United States, people perceived their world primarily from their own viewpoint. They perceived themselves as empowered individuals, capable of making their own decisions, and able to make an impact on their own lives.
Cultural viewpoint is not an either/or dichotomy, but rather a continuum or range. You may belong to some communities that express individualistic cultural values, while others place the focus on a collective viewpoint. Collectivist cultures (Hofstede, G., 1982), including many in Asia and South America, focus on the needs of the nation, community, family, or group of workers. Ownership and private property is one way to examine this difference. In some cultures, property is almost exclusively private, while others tend toward community ownership. The collectively owned resource returns benefits to the community. Water, for example, has long been viewed as a community resource, much like air, but that has been changing as business and organizations have purchased water rights and gained control over resources. Public lands, such as parks, are often considered public, and individual exploitation of them is restricted. Copper, a metal with a variety of industrial applications, is collectively owned in Chile, with profits deposited in the general government fund. While public and private initiatives exist, the cultural viewpoint is our topic. How does someone raised in a culture that emphasizes the community interact with someone raised in a primarily individualistic culture? How could tensions be expressed and how might interactions be influenced by this point of divergence?
Explicit-Rule Cultures versus Implicit-Rule Cultures
Do you know the rules of your business or organization? Did you learn them from an employee manual or by observing the conduct of others? Your response may include both options, but not all cultures communicate rules in the same way. Carley Dodd discusses this difference and has found quite a range of difference. In an explicit-rule culture, where rules are clearly communicated so that everyone is aware of them, the guidelines and agenda for a meeting are announced prior to the gathering. In an implicit-rule culture, where rules are often understood and communicated nonverbally, there may be no agenda. Everyone knows why they are gathered and what role each member plays, even though the expectations may not be clearly stated. Power, status, and behavioral expectations may all be understood, and to the person from outside this culture, it may prove a challenge to understand the rules of the context.
Outsiders often communicate their “otherness” by not knowing where to stand, when to sit, or how to initiate a conversation if the rules are not clearly stated. While it may help to know that implicit-rule cultures are often more tolerant of deviation from the understood rules, the newcomer will be wise to learn by observing quietly—and to do as much research ahead of the event as possible.
Uncertainty-Accepting Cultures versus Uncertainty-Rejecting Cultures
When we meet each other for the first time, we often use what we have previously learned to understand our current context. We also do this to reduce our uncertainty. Some cultures, such as the United States and Britain, are highly tolerant of uncertainty, while others go to great lengths to reduce the element of surprise. Cultures in the Arab world, for example, are high in uncertainty avoidance; they tend to be resistant to change and reluctant to take risks. Whereas a U.S. business negotiator might enthusiastically agree to try a new procedure, the Egyptian counterpart would likely refuse to get involved until all the details are worked out.
Charles Berger and Richard Calabrese developed uncertainty reduction theory to examine this dynamic aspect of communication. Here are seven axioms of uncertainty:
- There is a high level of uncertainty at first. As we get to know one another, our verbal communication increases and our uncertainty begins to decrease.
- Following verbal communication, nonverbal communication increases, uncertainty continues to decrease, and more nonverbal displays of affiliation, like nodding one’s head to indicate agreement, will start to be expressed.
- When experiencing high levels of uncertainty, we tend to increase our information-seeking behavior, perhaps asking questions to gain more insight. As our understanding increases, uncertainty decreases, as does the information-seeking behavior.
- When experiencing high levels of uncertainty, the communication interaction is not as personal or intimate. As uncertainty is reduced, intimacy increases.
- When experiencing high levels of uncertainty, communication will feature more reciprocity, or displays of respect. As uncertainty decreases, reciprocity may diminish.
- Differences between people increase uncertainty, while similarities decrease it.
- Higher levels of uncertainty are associated with a decrease in the indication of liking the other person, while reductions in uncertainty are associated with liking the other person more.
Edward T. Hall and Mildred Reed Hall state that monochronic time-oriented cultures consider one thing at a time, whereas polychronic time-oriented cultures schedule many things at one time, and time is considered in a more fluid sense. In monochromatic time, interruptions are to be avoided, and everything has its own specific time. Even the multitasker from a monochromatic culture will, for example, recognize the value of work first before play or personal time. The United States, Germany, and Switzerland are often noted as countries that value a monochromatic time orientation.
Polychromatic time looks a little more complicated, with business and family mixing with dinner and dancing. Greece, Italy, Chile, and Saudi Arabia are countries where one can observe this perception of time; business meetings may be scheduled at a fixed time, but when they actually begin may be another story. Also note that the dinner invitation for 8 p.m. may in reality be more like 9 p.m. If you were to show up on time, you might be the first person to arrive and find that the hosts are not quite ready to receive you.
When in doubt, always ask before the event; many people from polychromatic cultures will be used to foreigner’s tendency to be punctual, even compulsive, about respecting established times for events. The skilled business communicator is aware of this difference and takes steps to anticipate it. The value of time in different cultures is expressed in many ways, and your understanding can help you communicate more effectively.
Short-Term versus Long-Term Orientation
Do you want your reward right now or can you dedicate yourself to a long-term goal? You may work in a culture whose people value immediate results and grow impatient when those results do not materialize. Geert Hofstede discusses this relationship of time orientation to a culture as a “time horizon,” and it underscores the perspective of the individual within a cultural context. Many countries in Asia, influenced by the teachings of Confucius, value a long-term orientation, whereas other countries, including the United States, have a more short-term approach to life and results. Native American cultures are known for holding a long-term orientation, as illustrated by the proverb attributed to the Iroquois that decisions require contemplation of their impact seven generations removed.
If you work within a culture that has a short-term orientation, you may need to place greater emphasis on reciprocation of greetings, gifts, and rewards. For example, if you send a thank-you note the morning after being treated to a business dinner, your host will appreciate your promptness. While there may be a respect for tradition, there is also an emphasis on personal representation and honor, a reflection of identity and integrity. Personal stability and consistency are also valued in a short-term oriented culture, contributing to an overall sense of predictability and familiarity.
Long-term orientation is often marked by persistence, thrift and frugality, and an order to relationships based on age and status. A sense of shame for the family and community is also observed across generations. What an individual does reflects on the family and is carried by immediate and extended family members.
Masculine versus Feminine Orientation
There was a time when many cultures and religions valued a female figurehead, and with the rise of Western cultures we have observed a shift toward a masculine ideal. Each carries with it a set of cultural expectations and norms for gender behavior and gender roles across life, including business.
Hofstede describes the masculine-feminine dichotomy not in terms of whether men or women hold the power in a given culture, but rather the extent to which that culture values certain traits that may be considered masculine or feminine. Thus, “the assertive pole has been called ‘masculine’ and the modest, caring pole ‘feminine.’ The women in feminine countries have the same modest, caring values as the men; in the masculine countries they are somewhat assertive and competitive, but not as much as the men, so that these countries show a gap between men’s values and women’s values” (Hofstede, G., 2009).
We can observe this difference in where people gather, how they interact, and how they dress. We can see it during business negotiations, where it may make an important difference in the success of the organizations involved. Cultural expectations precede the interaction, so someone who doesn’t match those expectations may experience tension. Business in the United States has a masculine orientation—assertiveness and competition are highly valued. In other cultures, such as Sweden, business values are more attuned to modesty (lack of self-promotion) and taking care of society’s weaker members. This range of difference is one aspect of intercultural communication that requires significant attention when the business communicator enters a new environment.
Direct versus Indirect
In the United States, business correspondence is expected to be short and to the point. “What can I do for you?” is a common question when a business person receives a call from a stranger; it is an accepted way of asking the caller to state his or her business. In some cultures it is quite appropriate to make direct personal observation, such as “You’ve changed your hairstyle,” while for others it may be observed, but never spoken of in polite company. In indirect cultures, such as those in Latin America, business conversations may start with discussions of the weather, or family, or topics other than business as the partners gain a sense of each other, long before the topic of business is raised. Again, the skilled business communicator researches the new environment before entering it, as a social faux pas, or error, can have a significant impact.
Materialism versus Relationships
Does the car someone drives say something about them? You may consider that many people across the planet do not own a vehicle and that a car or truck is a statement of wealth. But beyond that, do the make and model reflect their personality? If you are from a materialistic culture, you may be inclined to say yes. If you are from a culture that values relationships rather than material objects, you may say no or focus on how the vehicle serves the family. From rocks that display beauty and wealth—what we call jewelry—to what you eat—will it be lobster ravioli or prime rib?—we express our values and cultural differences with our purchase decisions.
Members of a materialistic culture place emphasis on external goods and services as a representation of self, power, and social rank. If you consider the plate of food before you, and consider the labor required to harvest the grain, butcher the animal, and cook the meal, you are focusing more on the relationships involved with its production than the foods themselves. Caviar may be a luxury, and it may communicate your ability to acquire and offer a delicacy, but it also represents an effort. Cultures differ in how they view material objects and their relationship to them, and some value people and relationships more than the objects themselves. The United States and Japan are often noted as materialistic cultures, while many Scandinavian nations feature cultures that place more emphasis on relationships.
Low-Power versus High-Power Distance
How comfortable are you with critiquing your boss’s decisions? If you are from a low-power distance culture, your answer might be “no problem.” In low-power distance cultures, according to Hofstede, people relate to one another more as equals and less as a reflection of dominant or subordinate roles, regardless of their actual formal roles as employee and manager, for example.
In a high-power distance culture, you would probably be much less likely to challenge the decision, to provide an alternative, or to give input. If you are working with people from a high-power distance culture, you may need to take extra care to elicit feedback and involve them in the discussion because their cultural framework may preclude their participation. They may have learned that less powerful people must accept decisions without comment, even if they have a concern or know there is a significant problem. Unless you are sensitive to cultural orientation and power distance, you may lose valuable information.
Cultures have distinct orientations when it comes to rules, uncertainty, time and time horizon, masculinity, directness, materialism, and power distance.
Berger, C., & Calabrese, R. (1975). Some explorations in initial interactions and beyond: Toward a fevelopmental theory of interpersonal communication. Human communication Research, 1, 99–112.
Dodd, C. (1998). Dynamics of intercultural communication (5th ed.). New York, NY: Harper & Row.
Hall, M. R., & Hall, E. T. (1987). Hidden differences: Doing business with the Japanese. New York, NY: Doubleday.
Hofstede, G. (1982). Culture’s consequences (2nd ed.). Newbury Park, CA: Sage.
Hofstede, G. (2001). Culture’s consequences: Comparing values, behaviors, institutions, and organizations across nations (2nd ed.). Thousand Oaks, CA: Sage.
Hofstede, G. (2005). Cultures and organizations: Software of the mind (2nd ed.). New York, NY: McGraw-Hill.