論文：AThesisontheCulturalCharacteristicsofProxemics.doc

A Thesis on the Cultural Characteristics of ProxemicsAbstract The thesis mainly discusses the cultural characteristics of proxemics. Our conception of space originates in our social practices while the established proxemics shapes our own activities. Different cultures create different spatial arrangements, that in turn, reflect and reshape the specific cultures. Spatial arrangements are a form of nonverbal communication. It is a silent language that indicates not only individual preferences but also cultural stereotypes. In intercultural communication, people are prone to ignore the spatial factors that, somehow, exist behind the scene. Unconsciously, we take it for granted that our way of perceiving and using the space is correct and faultless while denounce cultural diversity as absurd. Study of the differences helps us get a better understanding of “dos” and “donts” in intercultural communication. Only in this way can we get over difficulties and enhance the cooperation and interaction between cultures.Cultural Proxemics “Proxemics refers to our use of space and the way we use space to govern the personal actions and behaviors of others,” that is, a dynamic conception of space. The conception of space features physical as well as cultural factors. However what we are giving to discuss here is not the physical side of proxemics but its cultural significance. The conception of space originates from visual perception of our surroundings and mental reflection of our daily practices. Above all, its a product of socio-cultural activities. Thus it invariably serves the need of different socio-cultural purposes in different cultures. As social purposes are usually colored by cultural differences, the conception of space draws on a veil of culture. Based on this, we try to reveal some depth of cultural potentials incorporated in proxemics. The study is of practical value to intercultural communication, as the cultural diversity and cultural values of proxemics may help us avoid misunderstanding caused by cultural ambiguity and enhance our ability to cope with cultural stereotypes. The thesis is divided into three parts. Part I illustrates the cultural diversity of proxemics; Part II discusses cultural values behind proxemics and Part III is devoted to the application of proxemcs in tackling real-life interpersonal relations.Part I Cultural diversity of proxemics “Since space is a cultural construction that is often taken for granted, we rarely pay attention to the implications and differences of spatial arrangements.” Therefore, when we come across another culture other than our own if we have got no idea about the differences, we are bounded to run into endless troubles. In order to form a more elaborate picture of above-mentioned cultural differences and proxemics obstacles that hinder our free communication, we start with a comparison between western and Chinese families. Most westerners sleep on their own at an early age while traditionally most Chinese children sleep with their parents till a much older age. Customarily, westerners who remain living with their parents beyond a certain age (usually 18) would regard it as a shame signs of lacking in independence, while Chinese seem to enjoy the scene of “four generation in one household.” The above-mentioned partly reflect discrepancies between cultures in concern of space. From the example, its not hard for us to understand the importance of studying the cultural diversity of proxemics. Proxemics, being a form of nonverbal language, unquestionably serves to convey cultural meanings. Even the basic conceptions of space vary from culture to culture.” Westerners, for example, tend to view space as a void filled with objects, but in other societies, there is no such thing as empty space. A space is always filled with something, even if that thing is spiritual in nature.” As for the causes of these distinctions, the explanations can only be traced to the dissimilarities in their cultural background. To show this, a Chinese scholar argued that land-dwellers and islanders may have different concepts of the world. Land-dwellers view the world as a consecutive whole while islanders think the word is separated and unconstant. It is their spatial conditions that instill such impressions as cohesion or unconstancy in their minds. We notice that cultural stereotype, which means a fixed set of opinions towards the world varying with cultures, plays a worthwhile role in the formation of different expressions of space. In a sense, cultural stereotypes are nothing more than filters which leave out unnecessary or unwanted information while keep necessary or expected information. When confronted with the same issue, people from different cultures may receive different or even contradictory information and thus react differently. As for as proxemics is concerned, cultural stereotypes direct peoples attention and stipulate peoples reactions to their surroundings, thus resulting in a wide variety of culturally different conceptions of space. As American anthropologist Edward T. Hall points out, people live in different cultures as well as different worlds of senses. Actually the cultural variety of proxemics is a mirror of cultural variety in a broader sense.Part II Cultural Values of Proxemics In Halls point, the structures of villages and cities are not haphazard but intentional designs. “Cultural differences in ideas about space have various practical consequences, not the least of which has to do with architecture.” As spatial arrangements reflect different ideas about proxemic, we know cultural preferences through observations of cultural products. According to, the main spatial structure in France is centripetal: traditional villages center around churches and the whole railway system centers around Paris. This design mirrors the French idea of Frances centric position in the world. This conviction may well be connected with French history that France rose after its 1789 revolution as a strong capitalist power with militarily aggressive tendencies. Deeply rooted in French culture, there is the dream of a central empire on the earth. The cultural values represented in proxemics can also be revealed in exploring different housing styles and living arrangements. “In some societies, the living area is one large open place; in others, the living area is partitioned into smaller units to protect privacy and convey ownership. In some societies, the cooking area of a house is the main gathering point; in others, the preference is to have rooms reserved for social gatherings.” Traditional Chinese “Si He Yuan” is a compound with houses around a courtyard. Usually one “Si He Yuan” holds several families. They live together and help one another in case of emergency. Normally, their doors are either loosely latched or left open. Whereas, around the compound, therere usually high walls which protect insiders from outside disturbances. This arrangement, according to, reflects a traditional idea of “it make difference to be an insider rather than an outsider.” Cultural values are things behind the scene. They are commonly acknowledged, yet most people are rarely aware of the cultural values indirectly reflected in proxemic. A thought-provoking story distinguishes between American and Chinese values. A Chinese friend presented his American business partner with a pair of stone lions to decorate his office. While most Chinese will place the lion with their heads turning inwards, the American friend surprisingly set the lions with their head turning outwards and facing opposite directions. It is cultural preferences that determine the divergence. From Chinese point of view, the two stone lions at the gate are meant to guard the house and prevent intruders from disturbing the inner peace. However, the American friend, having no idea of Chinese tradition, disposed of them according to his own cultural values. He thought that the two stone lions are to show their hosts hospitality. Spatial arrangements reflect cultural values; deeper cultural meanings can be revealed by the superficial phenomena. We shape our spatial arrangements culturally and spatial arrangements shape our way of life and our view of the world. Its a two-way interaction. As cultural values are relatively consistent with certain societies, we receive cultural messages from various dealing with proxemics. Every culture has its own way of making spatial arrangements because cultural values vary from society to society. We cannot judge whether one is better than another as every arrangement has its cultural significance.Part III Proxemics in Interpersonal Relations Different societies construct different ideas about space. According to Hall, people and thing are distributed within it in various ways. Difficulties could arise when we are ignorant of such differences. In fact, each of us heed our space either consciously or subconsciously. All human beings have a “comfort zone” regulating the distance they stand from someone they talk to . We need a physical area where we are comfortable. Personal space is relative when measured by cultural criteria, its also a cultural selection. In different cultures, people have different spatial requirements. The Americans try to keep their bodies apart in a crowded elevator as they think others may invade their privacy, while most Parisians and Chinese may take it as it comes. The American habitually move their chairs to adjust their distances with others while Germans show great antipathy towards it. An angry German correspondent in the United States even riveted his chairs on the floor. Conflicts might rise out of this cultural distinction. The cultural implications may contradict on the same issue. Cultural contradictions are the main obstacles of our free communication. To identify these established differences and make good use of proxemic implications is one way to enhance interpersonal relationship. According to psychologist R. Sommer, furniture serves two ends in human relations, one is sociopetal function, the other is sociofugal function, respectively by creating sociopetal space and sociofugal space. There is no doubt that we prefer sociopetal space as it helps promote an ambience of friendliness and enhance close relations. In universities classroom arrangements in English classes are usually special. Chairs form a semicircle both to keep a loose atmosphere and better communication between teachers and students. Experienced lecturers do not stand behind something (such as a desk) if not for particular purposes. Instead, they stand before their audience, thus to leave them an impression of easy-goingness. This helps them build more efficient relations with their audience. The advent of “panorama offices,” that is, large workshops with only screens separating the rooms, are good examples of the positive application of sociopetal space function compared to traditional close-door offices. Such arrangements produce an environment of closeness and cooperation. Similar situations are in bookstores. When books are laid up behind counters, readers may feel a sociofugal force repeling them; when books are sold on open shelves and readers are free to choose or to look through books with their own hands and eyes, they feel at ease. They are more likely to strike the deal. The above-mentioned clearly suggests that proxemics does make a difference in peoples relations. In typical Chinese homes, two sofas are generally set apart by a teatable while westerners often place their pair of sofas face to face. When applied to people from another culture, the former sometimes exerts on the speakers a preoccupation of avoiding face to face conflicts while the latter seems to encourage direct war of words. More or less, all cultures feature the proxemic influence upon interpersonal relations while different cultures have different emphases. The French enjoy their dinner time at table and see the dining table as a place for social activities. It is no wonder that Chinese custom