黑龍江大學09-10學年第一學期《大學英語跨文化交際》復習重點

1、精選優(yōu)質(zhì)文檔-傾情為你奉上黑龍江大學09-10學年第一學期大學英語跨文化交際復習重點Chapter 1 Culture I.定義Culture(from intellectual perspective):從知性角度定義文化：作為整體的人類智力成就的藝術(shù)和其他表現(xiàn) Culture(from anthropologic perspective)：從人類學角度定義文化：文化有清晰和模糊的行為模式構(gòu)成，這些模式通過符號獲得并傳播， 這些符號有人類群體的特別成就構(gòu)成，包括具體的人工制品。文化的基本核心由傳統(tǒng)思想和與其相關(guān)的價值觀構(gòu)成。 Culture(from psychological perspe

2、ctive) : 從心理學角度定義文化：文化是使一個人類群體成員區(qū)別于其他人類群體的思維的總體規(guī)劃。 Culture(from sociological perspective): 從社會學角度定義文化：文化是一種可習得的，基于群體的認知模式包括言語與非言語符號，態(tài)度，價值觀，信仰和非信仰系統(tǒng)以及行為。 Culture(from intercultural communication perspective): 從跨文化交際學角度定義文化： 文化是個人和群體在種族發(fā)展過程中所獲得的知識，經(jīng)驗，信仰，價值觀，行為，態(tài)度，階級，宗教，時間觀，角色，空間觀和藝術(shù)品的集合。 Culture Ident

3、ity: 文化身份：認為自己歸屬于某一文化或民族群體的感覺。 Subculture亞文化：指存在于主流文化中的文化，其劃分通常基于經(jīng)濟地位，社會階層，民族，種族或地理區(qū)域。 Co-culture 共文化指具有獨特的交際特征，感知特點，價值觀，信仰和行為，區(qū)別于其他群體，社團以及主流文化的群體或社團。 Subgroup 亞群體相對于亞文化和共文化群體，亞群體通常規(guī)模不大，也不一定有文化群體時代相傳積累的價值觀念和行為模式。 Chapter 2 Communication and Intercultural Communication 1. Sender/Source信息發(fā)出者/信息源：指傳遞信息

4、的人 2. Message信息： 只引起信息接受者反應的任何信號。 3. Encoding: 編碼：之信息發(fā)出者選擇言語或用非言語的方式發(fā)出有目的的信息的行為。 4. Channel/Medium渠道/媒介： 只發(fā)送信息的方法 5. Receiver:信息接受者：指注意到信息并且賦予信息某些含義的人 6. Decoding: 解碼： 指信息接受者賦予其受到的言語或符號信息意義的行為。 7. Feedback: 反饋“ 指信息接受者對信息源信息所作出的反應。 8. Noise: 干擾：指妨礙信息交流的各種因素。包括外界干擾，生理干擾，心理干擾和語義干擾。 9. Context: 語境，指交際發(fā)生

5、的環(huán)境，包括自然語境，社會語境和人際語境。 10. Intercultural communication: 跨文化交際， 指的是那些在衛(wèi)華人之和符號系統(tǒng)上存在差異的人們之間的交際。這些差異足以改變整個交際事件。 11. International communication: 國際交流，指發(fā)生在國家和政府之間而非發(fā)生在個人之間的交際， 此種交際非常正式和儀式化。 12. Interracial communication: 跨種族交際，指交流信息的信息源和信息接受者來自不同的種族的交際。 13. Interethnic communication: 跨民族交際：來自一個國家或文化內(nèi)部的不同民

6、族群體的人們之間的交際。 14. Intercultural communication:文化內(nèi)交際指統(tǒng)一文化內(nèi)部的成員之間的交際。 Chapter 3 Cultures Influence on Perception 1. Sensation:感覺，是人們意識到周圍環(huán)境的神經(jīng)過程。 2. Perception知覺： 是一種人們通過各種感覺來覺察事物，事件，任何人的行為的過程。它是解釋感覺信息更為高價的認知過程。 3. Selection:選擇，是從周圍的選擇的刺激信息中篩選出所需要的信息的過程。 4. Organization組織： 是把從周圍選擇的刺激信息，以一種有意義的方式整理，組合的過

7、程。 5. Interpretation:釋義， 是賦予感覺信息意義的過程， 類似于解碼過程。 Chapter 4 Intercultural Communication Barriers 1. Anxiety: 焦慮，當人們不知道如何迎合他人對自己的期待，過多的關(guān)注自己情緒以至不能全心投入到交際事物中去時，就會產(chǎn)生焦慮。 2. Uncertainty: 不確定，是指人們無法從認知的角度去解釋交際活動中自己或他人的感覺及行為，這種認知角度解釋能力的欠缺是某種引起焦慮的含糊情鏡導致的。 3. Assuming similarity instead of difference: 假定一致性， 是指

8、認為來自另一文化的他人和自己相似或他人的處境與自己處境的相似，兒事實上卻并非如此。 4. Ethnocentrism: 民族優(yōu)越感，只從本國文化得標準出發(fā)，消極地審視另一文化。 5. Stereotypes: 文化定勢，指基于明顯的或受到認可的群體身份，對目標群體中的個體成員所持有的正面或反面的判斷。 6. Prejudice: 偏見，指對于某一特定群體，種族，宗教，或性取向的無端地憎惡和懷疑。 7. Racism: 種族主義，指基于種族把性格特點或地位歸因于個人的任意政策，做法，信仰或態(tài)度。 Chapter 5 Verbal Intercultural Communication Verba

9、l intercultural communication: 來自不同文化北京的人用言語進行的交際即言語跨文化交際。 Dialect: 方言指某一群體特有的語言，與整個群體的言語不同。 Sociolect: 社會方言指由于社會階級或言語分割不同而產(chǎn)生的方言。 Pidgin: 洋涇浜；是一種特殊的語言變體，指為貿(mào)易等目的將兩種或幾種語言混合使用。 Creole: 當有人以洋涇浜為母語， 并成為某一地區(qū)永久的語言時，它就成為克里奧爾語或混合語。 Lingua franca: 通用語指作為國際間交流手段的一種特殊語言。 Taboo: 禁忌語指被禁止或避免的具有毛反省的不禮貌行為。 Euphemism

10、: 委婉語是替代具有毛反省的不禮貌的禁忌語詞語。 Jargon: 行話是指演變而來的專門的或科技詞匯，用以滿足特殊職業(yè)的特殊需要，例如醫(yī)藥或法律。 Chapter 6 Nonverbal Intercultural Communication Nonverbal communication: 非言語交際：不運用言語語言傳遞信息。 Proxemics : 時空行為是指對空間關(guān)系的研究。 Chronemics: 時間行為是對于人們?nèi)绾卫斫夂屠脮r間的研究。 Paralanguage: 為增強其含義，伴隨言語語言產(chǎn)生的可聽到的聲音符號系統(tǒng)。 Olfactics: 氣味行為： 研究氣味對于交流的影響的

11、學科 Oculesics: 目光語： 對于有眼睛所傳達的信息的研究。不同的文化對于交際時眼神的接觸有不同的要求。 Haptics: 觸覺行為：指通過身體接觸來交流。 Chromatics: 色彩學：指對于影響人們?nèi)酥?，行為和他人印象的色彩的研究?Kinesics: 身勢語：指手勢，面目表情，眼神交流，身體姿勢，肢體運動和問候方式以及它們與交際的關(guān)系。 Chapter 7 Cultural Patterns Cultural patterns: 文化模式是指相對穩(wěn)定的共有的信仰，價值觀，標準和社會實踐，這些文化模式在相似的情形下會使人產(chǎn)生相似的行為。 Context: 語境是指事件發(fā)生時周圍的

12、信息，對事件的解讀具有重要參考價值。 High Context Communication: 高語境交際是指在交際過程中大部分的信息靠交際人本身傳遞，只有少量信息被明確地用語言的形式傳遞。 Low Context Communication: 低語境交際是指大量的信息通過明確的語言編碼被傳遞的交際。 Uncertainty Avoidance: 不確定性規(guī)避是指某一文化的成員對不確定性因素的規(guī)避程度。 Power Distance: 權(quán)力距離是指機構(gòu)或組織中權(quán)利較小的成員對權(quán)力被不平等分配的接受程度。 Chapter 8 Cultural Influences on Contexts Comm

13、unication context: 交際語境，交際無法脫離外部環(huán)境的影響， 所有的人類交接都或多或少受到社會，物理和文化場景的影響，這些場景成為交際語境。 Chapter 9 Intercultural Adaptation 1. Acculturation 文化適應：指人們學習和適應新文化的社會規(guī)范和價值觀念的過程。 2. Assimilation 同化，指一個民族群體的人們逐漸失去自己原有的文化，接受新的主流文化的過程。 3. Integration 文化融合：指人們在文化適應過程中高度接受新的主流文化，同時又保留了自己文化的完整性。 4. Separation: 分離， 指人們在文化室

14、內(nèi)光影過程中對自己原有文化進行重新肯定的認同，保留了原有文化，對新的主流文化及與其相關(guān)的微觀文化不接受不認可。 5. Segregation: 隔離，當境界和政治上更強大的新主流文化不接受人們與它進行文化接觸， 人們就會被這種文化隔離在外。 6. Marginalization:邊緣化， 指人們不但失去自己原有的文化身份，而且無法融入新的主流文化。 7. Culture shock: 文化沖擊/休克， 指人們在進入一種新文化環(huán)境中遭遇的痛苦和難忘的經(jīng)歷。 8. Intercultural adaptation:跨文化適應指人們不斷提高自己的適應能力，以期達到新文化環(huán)境的需要。 2. 判斷 1.

15、T The iceberg model of culture implies that it is very difficult to understand a culture thoroughly. 2.F Culture is innate as soon as a person is born. 3.T People may sometimes get confused about his or her cultural identity. 4.F Scholars prefer the term subculture to co-culture in describing a cult

16、ure which exists within a dominant culture. 5.T A person could be a member of several different subgroups at the same time. 6.F Intercultural communication occurs when the sender and the receiver exchanging messages are from different races. 7.T Communication and culture are inseparable and strongly

17、 connected. 8.F The sender must choose certain words or nonverbal methods to send an intentional message. This activity is called decoding. 9.T The process of communication has nine components:sender,encoding,message, channel, noise, receiver, decoding, feedback, and context. 10.T No two of us can a

18、ssume that our sensations are the same.Different stimuli can produce the same sensations. 11.T The same stimuli can produce very different sensations. 12.T Our perception are influenced by who we are, including the accumulation of our experience. 13.F We give meaning to or “decode”the information th

19、at we have selected and organized during the selection stage. 14.T The psychological filters refer to the psychological factors, including the attitudes, beliefs, and dispositions of the individual. 15.T Ethnocentrism, stereotyping, prejudice and racism are learned. 16.T Although stereotypes are con

20、sidered as being negative judgments,they can also be positive. 17.T When communicating with people from other cultures,an individual sometimes is likely to treat them as”his people”and to assume there is only one way of doing things:that is”his way”. 18.F Assumption of superiority may lead to assumi

21、ng similarity instead of difference. 19.F Industrialization is not the reason for the persistence of ethnocentrism,stereotyping,prejudice and racism. 20.F An exacting style of communication can be found in Japan,China,and some Native American cultures. 21.F The self-effacement verbal style emphasize

22、s the importance of boasting about ones accomplishments and abilities. 22.T The elaborate,exacting,or succinct communication style deals with the quantity and/or volume of talk that is preferred across cultural groups. 23.T Dialect refers to geographic variation,while sociolect refers to variation i

23、n terms of social group. 24.T An elaborate style of communication can be seen in Arab cultures. 25.F Speaking is the only mode of effective communication. 26.F Chinese like to touch babies or small children,especially they like others to pat their childrens head. 27.T Saudi Arabs belong to touch cul

24、tures. 28.T The appropriateness of eye contact varies with different cultures. 29.T Paralanguage may imply the connotation of the actual words. 30.T Industrialized societies like the United States,the masteruy-over-nature view tends to predominate. 31.F The harmony-with-nature orientation draws chea

25、r distinctions among human life,nature,and the supernatural. 32.F Both Americans and British show respect for tradition. 33.T A doing orientation involves a focus on those types of activities which have outcomes that can be measured by someone else. 34.T In Being cultures,social status and position

26、are more important than what a person does. 35.F In Saudi Arabia,greetings tend to be informal. Both men and women shake hands on meeting and leaving. 36.T In Finland,firm handshakes are the normal greeting for men and women. 37.T Americans might regard gift giving as a form of bribery. 38.F In Japa

27、n,one should open the gift in front of the giver. 39.T Mexican negotiators emphasize relational concerns prior to the real negotiation. 40.F Similarity of culture does not affect acculturation. 41.T Successful management of culture shock depends on an awareness of its symptoms and the degree of its

28、severity. 42.F Similarity of culture does not affect acculturation. 43.T Successful management of culture shock depends on an awareness of its symptoms and the degree of its severity. 44.F The second stage of intercultural adaptation is called honeymoon stage or initial euphoria stage. 45.F All the

29、activities of learning ones culture are called acculturation. 46.F Insomnia can be one example of the physical symptoms of culture shock. 47.T Financial matters can result in culture shock. 3. 簡答 1. Emotional problems as barriers to intercultural communication? a. Anxiety and uncertainty b. Assuming

30、 similarity instead of difference 2. Attitudinal problems as barriers to intercultural communication? a. Ethnocentrism b. Stereotyping c. Prejudice d. Racism 3.Five dimensions of stereotypes? a. Direction b. intensity c. specificity d. consensus e. accuracy 4.Reasons for the persistence of ethnocent

31、rism,stereotyping,prejudice and racism？ a. Socialization b. social benefits c. economic benefits d. psychological benefits 5.Translation problems as language barriers? a. Lack of vocabulary equivalence b. Lack of idiomatic equivalence c. Lack of grammatical-syntactical equivalence d. Lack of experie

32、ntial equivalence e. Lack of conceptual equivalence 6.Verbal communication styles? a. Direct and indirect styles b. Self-enhancement and self-effacement styles c. Elaborate,exacting and succinct styles d. Personal and contextual styles e. Instrumental and affective styles 7.Language diversity? a. Di

33、alects and sociolects b. pidgin and lingua franca c. taboo and euphemism d. jargon 8.Functions of nonverbal communication? a. Repeating b. complementing c. substituting d. regulating e. contradicting 9.Edward T.Halls contextculture theory? a. High-context culture b. low-context culture 10. Hofstedes

34、 dimensions of cultural variability? a. individualism and collectivism b. uncertainty avoidance c. power distance d. masculinity and femininity 11.Business etiquette norms? a. appointment seeking b. the data for business c. greeting behavior d. gift giving 12.Forms of culture shock? a. language shoc

35、k b. role shock c. transition shock d. culture fatigue e. education shock f. adjustment stress g. culture distance 13.Stages of intercultural adaptation? a. U-curve pattern (a)honeymood period (b)crisis period (c)adjustment period (d)biculturalism period b. W-curve pattern 4. 案例 Case 34 What Is Sues

36、 Problem? This case can reflect nonverbal intercultural communication should be according to the different context, too. Context refers to the actual setting when communication occurs and is also important in nonverbal communication. In this case, Sue knew how to wai and she knew that bowing was gen

37、erally important in the Thai culture, but, as is so easy to do in a new environment, she forgot to consider the context. Relational hierarchy is very important in Thailand. Sues differential actions may have appropriate in certain settings, but given her status of elder visitor such actions directed

38、 toward the children were extremely confusing and uncomfortable for the students and teachers alike. 這個案例反映出非言語的跨文化交際也應該根據(jù)不同的語境。語境指的是當交流發(fā)生時的現(xiàn)場環(huán)境。它在非言語的交流當中很重要。在這個案例中，Sue 知道如何去wai 并且她知道鞠躬在泰國文化中通常是很重要的。但她在一個新環(huán)境中輕易就鞠躬，她忘了考慮語境。等級關(guān)系在泰國也很重要。Sue不同的舉動可能在一些環(huán)境當中是合適的。但是作為一個參觀者，她向比她年齡小的孩子做這樣的動作是十分讓人學生們和老師們困惑和不舒

39、服的。 Case35 A Quarrel This case can reflect the different use and understanding of silence can influence the actual intercultural communication. Different culture might have different interpretations to the silence. The Eastern culture usually attaches more meanings to silence, while the most western

40、 cultures consider silence to be absence of communication and most rude communicative behavior. In this case, Li Hua wanted to provide the opportunity for them to calm down and think about the matters carefully and so she kept silence, while this silence was misunderstood by Smith as the absence of

41、communication and he might think Li Hua looked down upon him and became angrier. 此案例反映出對沉默的不同使用和理解能夠影響現(xiàn)實的跨文化交際。不同的文化對沉默有著不同的解讀。東方文化通常賦予沉默更多的意義，而西方文化通常認為沉默是交流的缺失，是非常魯莽的交際行為。在此案例中，李華想要提供一個機會讓他們冷靜一下，仔細考慮一下事件，因此，她保持沉默。然而這種沉默被Smith誤解為交流的缺失。他可能認為李華看不起他，所以他變得更加憤怒。 Case 42 Wrong Signal? Ning Tong was not ob

42、serving the house rules for watching TV, which was probably why he eventually stopped saying anything in the argument. Usually, when a Chinese chooses not to say any more things in an argument, it would mean one or both of the following: the person feels that he/she is wrong; the person wants to sto

43、p the argument by not talking any more. The latter would often mean tolerance as one has to resist the impulse of reasoning with the other, especially when one feels he/she is right. When Ning Tong became quite, he was hoping that his silence could stop Tom since Tom would not have anything to respo

44、nd to. Tom was clearly frustrated at not being able to relax and enjoy some programs connected with what is happening back home. Tom probably thought Ning Tongs decision to stop arguing was “passive aggression”-making the other person look bad by pretending to be mild-mannered or even not interested

45、-yet not yielding in an argument. 錯誤的信號？ 寧童沒有觀察房子里看電視的規(guī)則，這就是為什么他最后在爭辯中停止說話。通常來說，一個中國人在辯論當中選擇不再說話，這可能有如下的理解：這個人覺得自己說的是錯的；這個人想通過不說話來停止爭論。第二層意思可能意味著忍耐當一個人不得不抵抗和另一個人理論的沖力，尤其當一個人感覺他/她是對的時候。當寧童沉默時，他希望他的沉默可以讓Tom停下來因為Tom將沒有什么話可以回應。 Tom感到非常尷尬當他不能放松并且欣賞節(jié)目。Tom可能認為寧童決定停止爭論是消極進攻-這能使另一個人看起來很壞通過假裝態(tài)度溫和或甚至是不感興趣-但卻又不

46、能在爭論中發(fā)飆。 Case 44 When Shall We Meet For Dinner? Uncertainty avoidance orientation can be seen in this case. In the dialogue presented below, Kelly and Keiko are interacting about a dinner invitation. Kelly, from the United States, possesses a relatively low uncertainty avoidance index, while Keiko,

47、from Japan, comes from a culture with a relatively high uncertainty avoidance index. In the dialogue above, Keiko is confused by Kellys easygoing attitude toward the evenings plans. Coming from a high uncertainty-avoidant culture, Keiko would prefer to plan ahead to avoid uncertainty and prepare her

48、 script for the evening. Kelly, on the other hand, is a perfectly comfortable making plans based on how the evening progresses. Without a plan, how will Kekio know how to act? 不確定性規(guī)避情況能在此案例中看見。在對話中， Kelly 和 Kekio在討論晚餐邀請。Kelly，來自美國，有著一個相對較低的不確定性避免指數(shù)，而Kekio，來自日本，來自一個有著相對較高避免不確定性行指數(shù)的文化中。 在下面的對話中，Kekio被

49、Kelly隨意的制定晚餐的態(tài)度所迷惑。來自與一個有著較高避免不確定性的文化，Kekio更喜歡提前制定好計劃以避免不確定因素，并且為晚上的事寫出手稿。而Kelly，更喜歡根據(jù)晚上事情的進程來制定計劃。沒有一個確定的計劃，Kekio怎么知道該怎么辦呢？ A Danish Woman in New York The case can reflect assuming similarity instead of difference. When communicating with people from another culture, one is likely to regard and tre

50、at other people as “his way”. In this case, the Danish woman assumes that her behavior of leaving the baby alone, which is common in Denmark, is also appropriate in New York. Here, she assumes what is suitable in her own culture is also indisputable in another culture. That is why the small conflict

51、 happens. 丹麥婦女在紐約 這則案例反應了假定一致性, 當同來自于其他文化的人交流的時候，會認為他人和自己相似， 并會以自己的方式對待他人。 在這則案例中，在丹麥把孩子獨自留在家中是很普遍的，因此丹麥婦女認為在紐約也是這樣。 這里，她假設(shè)自己文化中適宜的事情在另一個文化中也是無可爭辯的， 這就是為什么發(fā)生了這個小沖突。 Ambiguous Time This case can reflect ethnocentrism. Cultures train their members to use the categories of their own cultural experience

52、s when judging the experiences of people from other cultures. They will believe that their culture is the center of the world and their standard should be the role model for the rest of the world. Concerning this case, somehow Chinese people have habitually referred 12:00 a.m. as the time around lun

53、chtime, making 12:00p.m. midnight. Fortunately, the way they tell other times are the same as that used in the States, so theres usually no misunderstanding between people from the two cultures. However, there is this one difference and Fan learns it by paying a fine since she may hold that her cult

54、ure is the center of the world. 模糊時間 這則案例反應的是民族優(yōu)越感。 當判斷其他民族文化時，從自己的文化標準出發(fā)來判斷。他們認為他們的文化是世界的中心文化，他們的標準應該是其他標準的典范。 在這個案例中，中國人習慣將上午十二點作為午飯時間，將午夜十二點作為午夜。 幸運的是，他們和別人說時間的時候和美國是一樣的， 因此在這個方面通常沒有誤解。 然而，有一個差別，fan在交罰金的時候感覺到她的文化就是世界的中心。 Girl-ness This case can reflect one of the translation problems: the lack of

55、 conceptual equivalence, which refers to abstract ideas that may not exist in the same fashion in different languages. Different cultures may attach different meanings to the same thing or person. Concerning this case, we should know what young females call themselves is very different in China from the States. In China, “girl” means someone who is young and single. In a way, it makes a female sound more desirable to be called a girl rather than a woman. For most people, “woman” means so