Intercultural Communication: A Dialectical Approach

Intercultural communication is complicated, messy, and at times contradictory. Therefore it is not always easy to conceptualize or study. Taking a dialectical approach allows us to capture the dynamism of intercultural communication. A dialectic is a relationship between two opposing concepts that constantly push and pull one another.Judith N. Martin and Thomas K. Nakayama, Intercultural Communication in Contexts, 5th ed. (Boston, MA: McGraw-Hill, 2010), 73. To put it another way, thinking dialectically helps us realize that our experiences often occur in between two different phenomena. This perspective is especially useful for interpersonal and intercultural communication, because when we think dialectically, we think relationally. This means we look at the relationship between aspects of intercultural communication rather than viewing them in isolation. Intercultural communication occurs as a dynamic in-betweenness that, while connected to the individuals in an encounter, goes beyond the individuals, creating something unique. Holding a dialectical perspective may be challenging for some Westerners, as it asks us to hold two contradictory ideas simultaneously, which goes against much of what we are taught in our formal education. Thinking dialectically helps us see the complexity in culture and identity because it doesn’t allow for dichotomies. Dichotomies are dualistic ways of thinking that highlight opposites, reducing the ability to see gradations that exist in between concepts. Dichotomies such as good/evil, wrong/right, objective/subjective, male/female, in-group/out-group, black/white, and so on form the basis of much of our thoughts on ethics, culture, and general philosophy, but this isn’t the only way of thinking.Judith N. Martin and Thomas K. Nakayama, “Thinking Dialectically about Culture and Communication,” Communication Theory 9, no. 1 (1999): 14.Many Eastern cultures acknowledge that the world isn’t dualistic. Rather, they accept as part of their reality that things that seem opposite are actually interdependent and complement each other. I argue that a dialectical approach is useful in studying intercultural communication because it gets us out of our comfortable and familiar ways of thinking. Since so much of understanding culture and identity is understanding ourselves, having an unfamiliar lens through which to view culture can offer us insights that our familiar lenses will not. Specifically, we can better understand intercultural communication by examining six dialectics (see Figure 8.1 "Dialectics of Intercultural Communication").Judith N. Martin and Thomas K. Nakayama, “Thinking Dialectically about Culture and Communication,” Communication Theory 9, no. 1 (1999): 1–25.

Figure 8.1 Dialectics of Intercultural Communication

Source: Adapted from Judith N. Martin and Thomas K. Nakayama, “Thinking Dialectically about Culture and Communication,” _Communication Theory 9, no. 1 (1999): 1–25._

The cultural-individual dialectic captures the interplay between patterned behaviors learned from a cultural group and individual behaviors that may be variations on or counter to those of the larger culture. This dialectic is useful because it helps us account for exceptions to cultural norms. For example, earlier we learned that the United States is said to be a low-context culture, which means that we value verbal communication as our primary, meaning-rich form of communication. Conversely, Japan is said to be a high-context culture, which means they often look for nonverbal clues like tone, silence, or what is not said for meaning. However, you can find people in the United States who intentionally put much meaning into how they say things, perhaps because they are not as comfortable speaking directly what’s on their mind. We often do this in situations where we may hurt someone’s feelings or damage a relationship. Does that mean we come from a high-context culture? Does the Japanese man who speaks more than is socially acceptable come from a low-context culture? The answer to both questions is no. Neither the behaviors of a small percentage of individuals nor occasional situational choices constitute a cultural pattern.

The personal-contextual dialectic highlights the connection between our personal patterns of and preferences for communicating and how various contexts influence the personal. In some cases, our communication patterns and preferences will stay the same across many contexts. In other cases, a context shift may lead us to alter our communication and adapt. For example, an American businesswoman may prefer to communicate with her employees in an informal and laid-back manner. When she is promoted to manage a department in her company’s office in Malaysia, she may again prefer to communicate with her new Malaysian employees the same way she did with those in the United States. In the United States, we know that there are some accepted norms that communication in work contexts is more formal than in personal contexts. However, we also know that individual managers often adapt these expectations to suit their own personal tastes. This type of managerial discretion would likely not go over as well in Malaysia where there is a greater emphasis put on power distance.Geert Hofstede, Cultures and Organizations: Softwares of the Mind (London: McGraw-Hill, 1991), 26. So while the American manager may not know to adapt to the new context unless she has a high degree of intercultural communication competence, Malaysian managers would realize that this is an instance where the context likely influences communication more than personal preferences.

The differences-similarities dialectic allows us to examine how we are simultaneously similar to and different from others. As was noted earlier, it’s easy to fall into a view of intercultural communication as “other oriented” and set up dichotomies between “us” and “them.” When we overfocus on differences, we can end up polarizing groups that actually have things in common. When we overfocus on similarities, we essentialize, or reduce/overlook important variations within a group. This tendency is evident in most of the popular, and some of the academic, conversations regarding “gender differences.” The book Men Are from Mars and Women Are from Venus makes it seem like men and women aren’t even species that hail from the same planet. The media is quick to include a blurb from a research study indicating again how men and women are “wired” to communicate differently. However, the overwhelming majority of current research on gender and communication finds that while there are differences between how men and women communicate, there are far more similarities.Brenda J. Allen, Difference Matters: Communicating Social Identity, 2nd ed. (Long Grove, IL: Waveland, 2011), 55. Even the language we use to describe the genders sets up dichotomies. That’s why I suggest that my students use the term other gender instead of the commonly used opposite sex. I have a mom, a sister, and plenty of female friends, and I don’t feel like any of them are the opposite of me. Perhaps a better title for a book would be Women and Men Are Both from Earth.

The static-dynamic dialectic suggests that culture and communication change over time yet often appear to be and are experienced as stable. Although it is true that our cultural beliefs and practices are rooted in the past, we have already discussed how cultural categories that most of us assume to be stable, like race and gender, have changed dramatically in just the past fifty years. Some cultural values remain relatively consistent over time, which allows us to make some generalizations about a culture. For example, cultures have different orientations to time. The Chinese have a longer-term orientation to time than do Europeans.Myron W. Lustig and Jolene Koester, Intercultural Competence: Interpersonal Communication across Cultures, 2nd ed. (Boston, MA: Pearson, 2006), 128–29. This is evidenced in something that dates back as far as astrology. The Chinese zodiac is done annually (The Year of the Monkey, etc.), while European astrology was organized by month (Taurus, etc.). While this cultural orientation to time has been around for generations, as China becomes more Westernized in terms of technology, business, and commerce, it could also adopt some views on time that are more short term.

The history/past-present/future dialectic reminds us to understand that while current cultural conditions are important and that our actions now will inevitably affect our future, those conditions are not without a history. We always view history through the lens of the present. Perhaps no example is more entrenched in our past and avoided in our present as the history of slavery in the United States. Where I grew up in the Southern United States, race was something that came up frequently. The high school I attended was 30 percent minorities (mostly African American) and also had a noticeable number of white teens (mostly male) who proudly displayed Confederate flags on their clothing or vehicles.

I remember an instance in a history class where we were discussing slavery and the subject of repatriation, or compensation for descendants of slaves, came up. A white male student in the class proclaimed, “I’ve never owned slaves. Why should I have to care about this now?” While his statement about not owning slaves is valid, it doesn’t acknowledge that effects of slavery still linger today and that the repercussions of such a long and unjust period of our history don’t disappear over the course of a few generations.

The privileges-disadvantages dialectic captures the complex interrelation of unearned, systemic advantages and disadvantages that operate among our various identities. As was discussed earlier, our society consists of dominant and nondominant groups. Our cultures and identities have certain privileges and/or disadvantages. To understand this dialectic, we must view culture and identity through a lens of intersectionality, which asks us to acknowledge that we each have multiple cultures and identities that intersect with each other. Because our identities are complex, no one is completely privileged and no one is completely disadvantaged. For example, while we may think of a white, heterosexual male as being very privileged, he may also have a disability that leaves him without the able-bodied privilege that a Latina woman has. This is often a difficult dialectic for my students to understand, because they are quick to point out exceptions that they think challenge this notion. For example, many people like to point out Oprah Winfrey as a powerful African American woman. While she is definitely now quite privileged despite her disadvantaged identities, her trajectory isn’t the norm. When we view privilege and disadvantage at the cultural level, we cannot let individual exceptions distract from the systemic and institutionalized ways in which some people in our society are disadvantaged while others are privileged.

As these dialectics reiterate, culture and communication are complex systems that intersect with and diverge from many contexts. A better understanding of all these dialectics helps us be more critical thinkers and competent communicators in a changing world.

“Getting Critical”

Immigration, Laws, and Religion

France, like the United States, has a constitutional separation between church and state. As many countries in Europe, including France, Belgium, Germany, the Netherlands, and Sweden, have experienced influxes of immigrants, many of them Muslim, there have been growing tensions among immigration, laws, and religion. In 2011, France passed a law banning the wearing of a niqab(pronounced knee-cobb), which is an Islamic facial covering worn by some women that only exposes the eyes. This law was aimed at “assimilating its Muslim population” of more than five million people and “defending French values and women’s rights.”Maia De La Baume and J. David Goodman, “First Fines over Wearing Veils in France,” The New York Times (The Lede: Blogging the News), September 22, 2011, accessed October 10, 2011,http://thelede.blogs.nytimes.com/2011/09/22/first-fines-over -wearing-full-veils-in-france.Women found wearing the veil can now be cited and fined $150 euros. Although the law went into effect in April of 2011, the first fines were issued in late September of 2011. Hind Ahmas, a woman who was fined, says she welcomes the punishment because she wants to challenge the law in the European Court of Human Rights. She also stated that she respects French laws but cannot abide by this one. Her choice to wear the veil has been met with more than a fine. She recounts how she has been denied access to banks and other public buildings and was verbally harassed by a woman on the street and then punched in the face by the woman’s husband. Another Muslim woman named Kenza Drider, who can be seen in Video Clip 8.2, announced that she will run for the presidency of France in order to challenge the law. The bill that contained the law was broadly supported by politicians and the public in France, and similar laws are already in place in Belgium and are being proposed in Italy, Austria, the Netherlands, and Switzerland.Christian Fraser, “The Women Defying France’s Fall-Face Veil Ban,” BBC News, September 22, 2011, accessed October 10, 2011,http://www.bbc.co.uk/news/world-europe-15023308.

1. Some people who support the law argue that part of integrating into Western society is showing your face. Do you agree or disagree? Why?
2. Part of the argument for the law is to aid in the assimilation of Muslim immigrants into French society. What are some positives and negatives of this type of assimilation?
3. Identify which of the previously discussed dialectics can be seen in this case. How do these dialectics capture the tensions involved?

Video Clip 8.2

Veiled Woman Eyes French Presidency

(click to see video)