The purpose of this master thesis is to examine some pre-school teacher's and parent's perceptions about communication within the pre-school context and how this can be described in terms of conceptual dichotomy. The empirical investigation consists of a qualitative study, where data have been collected by interviewing two focus groups and one single parent. The main theoretical tools which the study uses as its premiss is Derridas' theory of hospitality and Habermas' theory of deliberative dialogues. The study also considers the conception of the intermediate domain as an arena for communication between parents and pre-school teachers, and further more the conception of stereotyping in social and cultural contexts. In order to explore these processes I have used the qualitative method of interpretation; Hermeneutic, also with a narrative approach to the analysis. The results and the analysis of the data show that the interviewed parent and pre-school teachers have a poor sense of knowing how much influence to give to each other. The parents were not satisfied with the level of open communication and how the pre-school teachers share information of the activities.

Through interviews, observation of refugee hearings, the analysis of negative decisions rendered by the Immigration and Refugee Board (IRB), and the application of communication, and social work theories, as well as discourse analysis, this study explores the effects of intercultural communication on the outcome of the refugee determination hearing. It is argued that a gap exists between the principle of cultural receptiveness at the IRB, and that which occurs in the hearing. This paradox is testimony to the difficulties of applying the international definition of a Convention Refugee to a socially and culturally-constructed refugee determination process. The political, social, and cultural context in which the IRB functions, the Board's institutional culture, which mirrors the social discourse on refugees, and the way individuals ascribe meaning to information in a culturally-defined manner, all have an impact on the outcome of the hearing, and in turn on refugee protection in Canada.

The study of interculturality ("intercultural competence"), its foundations and its effects in francophone Western Africa reveals the need for a reconceptualization of intercultural communication. A theory of interculturality should be interdisciplinary, non-positivist, critical and reflexive. Because conventional approaches and their applications create a spatial and temporal distance, and undervalue endogenous knowledges, they limit understanding and hamper reciprocal intercultural exchanges. / The observation of communication processes around a sub regional West African organization (the "Communaute economique de l'Afrique de l'Ouest") reveals that interculturality is not a characteristic of better educated Africans or of those most exposed to foreign cultures, and even less of Whites or of other members of dominant groups. Rather, it is more pronounced among women, members of marginalized ethnic groups and, above all, among urban marginals. Interculturality manifests itself through interactions. It is the result of singular positions (standpoints) rooted in endogenous knowledges, in training (in its broadest sense) and in the experience of subordination in pluriethnic contexts. / The texts that inform the dominant definitions of situations create a communicational and intercultural handicap, also linked to a superior status in the informal hierarchy. On the opposite, the mobility of an insider-outsider position confers an advantage, an aptitude for conversation, or for an egalitarian exchange in various local and imported spaces of culture and power. Such a position is a condition for intercultural studies and practices. Individually, it can be developed through a formal or informal initiation, empathy and an awareness of one's own limits. / In development programs, the interculturality acquired by certain members of marginal groups is at the origin of processes of diversion--a reorientation of resources towards locally negotiated ends--which reveal the endogenous conceptions of participation and social change. The study of interculturality in Africa thus supports the idea that a communicational approach to intercultural problems could be fruitfully applied in other contexts.

This dissertation examines the issue of intercultural understanding. I explore the role played by language in constituting human subjectivity in accordance with the common insights of Ludwig Wittgenstein, Martin Heidegger, and Mikhail Mikhailovich Bakhtin, in order to: (1) affirm the complexity and fragility of the process of building understanding in fight of our immersion in specific cultural-linguistic worldviews; and (2) demonstrate that human beings are ontologically predisposed to achieve understanding, and that this ontological predisposition is enhanced by a constant and inescapable process of crossing "language boundaries" in daily life. I argue that the very manner of human induction into cultural-linguistic worldviews suggests the means by which intercultural understanding might best be fostered: through the bestowal of recognition and the cultivation of dialogical relationships. / I assemble key elements of an assortment of different theories of intercultural understanding in which these techniques are assigned a central role; this exercise generates a Wittgensteinian "perspicuous representation" of the process of crafting intercultural understanding itself, and reveals the unique strengths of two convergent approaches in particular. Both the contemporary reinterpretation of the traditional ideal of intercultural understanding of the Gitxsan and Wet'suwet'en First Nations of northwestern British Columbia, and the recent writings of Charles Taylor on the subject of international human rights standards comprise variations of what I call the "shared horizons" paradigm. The great advantages of this paradigm are its ability to address the distortive effect exercised by power inequalities upon efforts to create intercultural understanding (demonstrated through a case study of the Gitzsan-Wet'suwet'en land claim), and its amenableness to a variety of distinct culture-specific normative justifications. The shared horizons approach does not offer a blueprint for achieving intercultural understanding, but rather, a modest and adaptable set of principles that can serve as the foundation for efforts to work toward the resolution of intercultural disagreements.

The purpose of this research is to explore the communication and interaction between westerners and Chinese people in western bars in the touristic town of Yangshuo in southern China. Yangshuo is worldly famous for its breath-taking Karst Mountains, rice fields and water buffalos. It has attracted millions of visitors annually, both domestic and international. The tourist center of Yangshuo consists of a main street, West Street, and many other small streets around it. In recent years, bars and night clubs have been established, bringing a more modern and western atmosphere to the main tourist streets that are paved in marble and lined with ancient buildings. This research is focused on bars, western bars in particular, as a unique setting for intercultural communication and interaction. First of all, this research introduces a background of intercultural communication definitions, the link between bars and tourism in China, as well as international tourism in China. With the goal of understanding the intercultural phenomena in bars through conversations and observations, I explored the role of bars in the community, the social and intercultural situations in bars, and the reflection and outcome of those communication and interaction. Field work was conducted in July and August 2010, by using both qualitative and quantitative research methods: questionnaire survey and ethnographic participant observation. I was able to obtain a broad perception of the subject as well as detailed description from participants, including myself. A broad range of literature related to bars and spaces in leisure and tourism, as well as in the fields of intercultural communication, intercultural host-guest relationship in tourism, tourism and cultural understanding, and tourist experience were reviewed. The gaps in the literature were identified. Limited research was done by addressing the actual situations of intercultural communication and linking the social and intercultural theories with actual practice, especially in a tourism context. Also, the role of western bars, as a new form of recreational, cultural and social space in China needed more attention. Chapter four and five present major findings of this research. Informants were divided into five groups: western tourists, local westerners (westerners who have become residents), Chinese tourists, Chinese students studying English in Yangshuo, and local residents. Preliminary findings from questionnaire survey indicate that westerners and Chinese people have difference reasons for visiting Yangshuo and going to bars. Bars have both social and recreational functions for westerners but are of less interest to and have more limited functions as attractions to Chinese tourists. Local residents have the least interest in western bars but Chinese students often go to them, mainly to practice English with foreigners. Detailed analysis of qualitative data suggests intercultural communication and interaction have difference purposes and styles for the different groups. Students, locals who work in the bars and local westerners have most contact with western tourists. Chinese tourists tend to interact with westerners in non-verbal ways, such as in games and photo-taking. Language is a major communication barrier but westerners made more effort to overcome this, reflecting both desire and need as visitors in a foreign land. The research findings can seek theoretical explanation through many social and intercultural theories. They suggest tourist-host interaction and communication has been overrated, especially when tourists are travelling in a different culture. The level of contact and cultural understanding is relatively superficial, but more meaningful than mere commercial exchanges. The trend of globalization and cultural homogeneity was well recognized by both cultural groups. The acknowledgement of cultural difference and interaction between customers should be encouraged and facilitated in bars, in order to create an authentic bar experience and nurture effective intercultural communication.

Thesis (M.A.)--University of Hawaii at Manoa, 2004. / Includes bibliographical references (leaves 115-121). / xi, 121 leaves, bound ill. 29 cm

As a fundamental concept in communication in general and intercultural communication in particular, politeness has become a central topic in the research literature. The critical review of the relevant literature shows that the existing theories of politeness do not satisfactorily explain politeness behaviour across cultures, especially politeness behaviour of people in Asian Confucian cultures. Influential theories of politeness have so far focused primarily on the linguistic presentation of politeness (i.e., linguistics politeness) and viewed the individual desire to be free from imposition as the main motivation for politeness, whereas other social and interpersonal motivational concerns for politeness behaviour and the cultural values underlying politeness behaviour are marginalised in the current literature. Additionally, existing theories of politeness are more centred on Anglo-cultural language, particularly English and English-speaking cultures. Intercultural contexts where misunderstandings most probably occur as a result of the differences in cultural values are under-represented in the literature on communication and politeness. Given the widely recognized influence of Confucianism on communication in major Asian cultures, the present study aims to explore how well Confucian theory and principles are able to describe and elucidate Vietnamese politeness in Vietnamese – Anglo-cultural interactions. The goal of the study is to show how an alternative value system can operate in politeness in intercultural communication contexts. It helps bridge the gap in the literature by exploring Vietnamese politeness motivational concerns and their (non)imposition acts in their interactions with Anglo-culturals in intercultural workplace contexts in non-governmental organizations in Vietnam. The results show that the politeness behaviour of Vietnamese working in intercultural contexts is more influenced by their Confucian orientation to interpersonal harmony rather than by their desire to be free from imposition. In addition, the Vietnamese decision to perform an imposition act on their Anglo-cultural colleagues, and about the level of imposition, is significantly influenced by their perception of the potential benefit of their act toward the Anglo-cultural, and by their perception of the social distance between themselves and the Anglo-cultural with whom they are interacting. On the basis of its findings, the present study supports the need for major amendments to the current literature on politeness. It also proposes further implications for more effective communication between Vietnamese and Anglo-culturals in intercultural workplace contexts, and for language teaching.

Bibliography: p. 324-335. / vii, 335 p. : ill., map ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / A framework of psychological processes which shape the experience of travel as a mediator between home and the Other; and a framework of various structures which affect the travel experience. / Thesis (Ph.D.)--University of Adelaide, Dept. of Geography, 1998

The multicultural classroom is a phenomenon now found in most countries. As a result of globalisation and the burgeoning transnational education market, university classrooms that span national borders are now commonplace. Within these classrooms the cultures of both the delivering and receiving countries converge, resulting in the creation of a new and complex cultural territory that is often unfamiliar to educators and students alike. Australia has been a key provider of transnational education in the South East Asian region, however little research has investigated the interplay of culture and pedagogy within Australian transnational programs, despite the cultural distance which exists between Australia and its Asian neighbours. This is surprising given the importance of transnational provision to both the Australian economy and the internationalisation agenda of Australian universities. / The unfamiliar cultural territory found within these transnational programs places high demands on educators and students, yet the impact of exposure to cultural difference and culture learning seems rarely considered in the development and delivery of such programs. This thesis examines one transnational program that was delivered in Singapore by an Australian university. An ethnographic methodology is employed, applying a ‘cultural lens’ to an analysis of the program. The author provides background information on the Australian and Singaporean education systems and reviews a range of previous research which focuses on culture and pedagogy in the region. Interviews and classroom observations reveal educator and student experiences of the program. The author concludes that cultural phenomena have a profound impact on participants’ experiences of transnational education programs and that this is substantially unrecognised by key actors in the process. Recommendations are made for changes in practice that could be incorporated in transnational programs in order to ameliorate negative impacts of cultural difference.

Thesis (Ph.D.)--University of North Carolina at Greensboro, 2007. / Title from PDF t.p. (viewed Mar. 3, 2008). Directed by Craig S. Cashwell; submitted to the School of Education. Includes bibliographical references (p. 160-194).