This study explored the effects of a competency-based adaptive learning approach in intercultural communication education on intercultural communication competencies (ICCs) targeted for students preparing for a university summer abroad program. Applying a pretest-posttest-control group design, the study assessed participant ICCs using the multivariate Go Culture Assessment. The treatment group received adaptive group coaching in ICC while the control group received no additional tailored or adaptive preparation. Treatment group results revealed significant paired t-test comparison increases in 11 of the 17 GCA factors, while control group participants increased only in 3 of the GCA factors. The study includes a comprehensive literature review of intercultural communication competency, indicates the need for more measurable outcomes regarding intercultural communication competencies, and points to this study as a competency-based learning approach to communication education.

It is quite obvious that culture and language differences can cause misunderstandings during encounters between people from different cultures. What is less often noted is that such differences may cause participants to experience negative feelings. Culture differences often lead to violated expectations, which may cause participants to feel discomfort or stress; language differences often make it necessary for one or more of the participants to function in a language that is not their mother tongue, which may lead to feelings of anxiety, stress, or what is sometimes called language fatigue. In turn, these uncomfortable feelings may have a negative impact on interpretive judgments participants make about each other, especially by serving as a handy source of ready-made “substitute” questions (Kahneman & Frederick, 2002) which encourage participants to make subconscious and automatic (System 1) interpretive judgements rather than more conscious and careful (System 2) interpretations. In foreign language courses, especially English courses, teachers should teach students about the role these two factors — violated expectations and language fatigue — play in intercultural communication, and how they may influence interpretive judgments. Learners who are consciously on the lookout for these factors, and for the feelings they may cause are more likely to effectively manage the impact of these factors on interpretive judgments made during intercultural communication; learners will also be more aware of and have a better understanding of how interpretive processes work in intercultural encounters.

Korean society, which once took pride in its ethnic homogeneity, is now struggling to embrace multiculturalism. As a society moving toward multiculturalism, South Korea needs a paradigm shift of political cultures and expanding cultural boundaries. Based on Kim’s (1997, 2005) contextual theory of interethnic communication, the present study examines theoretical relationships between/among the factors of the Communicator [identity inclusivity (exclusivity), identity security (insecurity)] and the Behavior (associative/dissociative behavior) as well as ideological orientation in South Korea. To collect the data, a structured questionnaire survey was used among 100 Korean adults in South Korea. The results show that the Korean respondents have strong and positive feelings toward their Korean identity. The overall ideological orientation among the respondents leans toward assimilationist viewpoints in the assimilation-pluralism continuum and integrationist viewpoints in the integrationism-separationism continuum. Those who consider their identity to be more flexible and inclusive are more likely to show more associative behavior toward people from a dissimilar ethnic background.

The aim of this small scale research is to explore the efficacy and significance of content-based language teaching (CBLT) (also referred to as content-based instruction or CBI) in the learning of English as a foreign language in undergraduate curricula at Macao Polytechnic Institute (MPI). Specialized English language courses that involve professional content are known as English for specific purposes, with content-based language teaching being an example of such a specialized approach integrating the learning of language with the learning of some other content, which in the present study concerns the Social Work Degree offered at MPI. In order to ascertain the efficacy and viability of such a language learning methodology a survey was administered to two of the researcher’s classes, that is, one Year 2 Day class and one Year 2 Evening class in the School of Public Administration. The study highlights the efficacy and viability that content-based language teaching offers the EFL teacher, as seen in the motivation and enthusiasm of the students for learning English as a result of integrating language acquisition methods with subject knowledge. Challenges to the achievement of English language competence in making use of content-based language teaching are addressed, including the need for the judicious and appropriate selection and presentation of relevant academic content to English language learners of varying proficiency in the target language. Implications and recommendations are made for English language teachers intending to use content-based language teaching in the achievement of their course aims.

In this era of globalization, there is increased contact among Japanese, Chinese, and Korean native speakers in East Asia. Despite their similar appearance, these speakers often behave differently due to different norms and values in communication. To avoid unnecessary conflicts in communication, it is important to understand the differences in how Japanese, Chinese, and Korean native speakers communicate. The norms and values of communication are often lexicalized in a language as ordinary concepts. In general, the primary concepts in Japanese, Chinese, and Korean are teinei (丁寧), limao (禮貌), and kongson (恭遜), respectively. These words are often regarded as synonymous because they all translate into English as “politeness.” However, teinei (丁寧), limao (禮貌), and kongson (恭遜) are fundamentally different. The aim of this paper is to reveal the differences in their meanings based on lexical explanations in contemporary dictionaries and the results of a questionnaire survey given to native speakers of each language. The results of this study may be applied not only to intercultural communication, but may also help improve the efficiency of foreign language teaching.

By comparing some functionally equivalent routine formulas in Japanese and German in corresponding situations, it is hypothesized that different strategies are reflected in formulation patterns of routine formulas in both languages. For example, different expressions are used by parents in Japanese and German if their child bumps into a post. The two expressions are often used in corresponding situations in both Japan and Germany and can therefore be regarded as functionally equivalent, although the used strategies differ, i.e., the Japanese expression is based on sharing the dangerous situation between the parent and the child, whereas the German one focuses on providing an appropriate direction to the child. Comparing such functionally equivalent routine formulas suggests that they reflect different strategies, including politeness, in corresponding situations. This study tested this hypothesis by comparing functionally equivalent routine formulas uttered in corresponding apologetic situations in the socialization process of controlling children’s social behavior in Japan and Germany. The results confirm the hypothesis and suggest that the difference in strategy influences the communicative behaviors of Japanese and German speakers. Concerning politeness, the results reveal the aspects considered polite in corresponding routine formulas of the two languages. Furthermore, the communicative normality of each language is also reflected in its respective routine formulas and focus of attention in interactions. This information may be applied toward more efficient foreign language teaching.

This study examines how belief-based attitudes and subjective norms mediate the influence of individualism and collectivism on intentions of giving advice. American (n = 173) and Chinese college students (n = 269) first completed measures of individualism-collectivism, belief-based measures of attitudes and subjective norms of giving advice, and later completed measures of behavioral intentions of giving advice. Results revealed that belief-based attitudes and subjective norms mediated the influence of individualism and collectivism on intentions of giving advice regardless of national culture. Further, there were similarities as well as noteworthy cultural differences with respect to the ratings of individualism, collectivism, attitudes, subjective norms, and intentions of giving advice between Americans and Chinese. An integrated model of individualism-collectivism, attitudes, and subjective norms demonstrated stronger power to capture fine variations in intentions of giving advice within and across cultures.

Increasingly scholars are emphasizing the importance of community driven media such as indigenous media for foregrounding marginalized voices. However, not all the indigenous media across the globe receive adequate attention in discursive spaces such as Adivasi (indigenous) media in India. Consequently, little is known about these media, their characteristics and relevance, and such gaps essentially call for scholarly inquiry into the domain of Adivasi media. Embracing qualitative approaches, this paper describes the presence and roles of Adivasi media in the contemporary mediascape and presents five brief illustrations. It argues that by negotiating with limited resources and structural access, locally situated Adivasi media and their unique characteristics, such as cultural appropriateness and trustworthiness, are instrumental in overcoming communicative barriers as well as in creating discursive possibilities in regional as well as international platforms.

Alongside China’s booming economic development, the Chinese government has started to promote its culture to the outside world in various ways, aiming to help construct a positive national image. Publishing translated Chinese works can be considered a significant strategy for the construction of such an image; however, this endeavor itself is problematic in many aspects. There are thorny issues such as what is to be translated, how it is to be translated, and the unpredictable question of how the translated works are received, disseminated and accepted. Based on data from four large-scale nationwide translation projects, namely the “Promotion Project of Chinese Books to Overseas Markets” (China Book International, 中國圖書對外推廣計劃, 2006), “Publication Project of Translated Chinese Classics” (經典中國國際出版工程, 2009), “Publication Project of Translated Chinese Cultural Works” (中國文化著作對外翻譯出版工程, 2009) and “Translation Project of Chinese Academic Works” (國家社科基金中華學術外譯項目, 2010), this paper analyses the processes involved in these translation projects and some of the problems that result from the translations themselves. It is concluded that the construction of China’s national image in another country can only be realized through successful intercultural communication, in this case, the production of translated works and their reception, so what really matters is quality rather than quantity, and what really matters is what the outside world is interested in rather than what China is interested to promote.

Kagura is one of the oldest forms of Shinto folk performing arts in Japan. Performed as part of local religious festivals, it is considered to be a means of communicating with kami (deities). The existing studies tend to describe kagura as “a text in motion” and to explain it as a functional and purposive behavior, but without exploring the very act of “expressing.” In order to explore the expressive dimensions of kagura, I employ a neo-Kantian Gebserian approach that focuses on multidimensional modes of expression and seek to offer the interpretive “contexts” of the very act of expressing kami (kagura), contexts of awareness that sustain and support the divine kagura world. The purpose of this article is to reveal kagura in the “deficient mode” insofar as its manifestations will have to be through another mode of awareness. Accordingly, the present article intends to challenge the singular mode of expression, which reduces kagura to a mere sign system. Revealing what sustains this reduction would open a means of “appreciating” the multiple modes of expression.

Language and culture are closely intertwined and shaped each other. Proverbs, gems of a language, are not only an important part of a language, but also a “window” through which one can observe the cultural facets of a nation. This paper attempts to compare and contrast Chinese and English proverbs in terms of their cultural sources and cultural implications so as to reveal their respective cultural characteristics, the causes of which are also touched upon. It is hoped that the discussion will not only facilitate deeper insights into Chinese and Western cultural differences that the proverbs manifest, but also better appreciation and use of proverbs as well as more effective intercultural interactions between Chinese and native English speakers.

So far, many articles have been published worldwide on J. M. Coetzee’s Disgrace from different angles to delimit and dig out the deep meanings hidden in the novel. Undeniably, those articles are reasonable in their own terms, but meanwhile when coming together they appear a little bit chaotic. What all of them have in common is the setting of certain boundaries. This paper adopts a Daoist perspective and focuses on Daoist ideas, which are beyond any man-made boundary, in Lurie’s sexual life, attitudes and actions towards animals and thoughts on literary creation. No matter whether on the levels of content, idea or narration, the novel Disgrace reveals that all the disgraces result from the setting of boundaries, and the ideal of living in this world is to live beyond all the set boundaries, in tune with the natural Dao.

This paper compares the metaphorical images in the fictions written by contemporary avant-garde Chinese writer Chen Ran and Chinese American writer Amy Tan. Through a close-reading of the protagonist’ dreams and the attitudes towards the mirror from the perspectives of psychoanalysis and postmodern feminist theories, the paper attempts to prove that the dream scenes and the imagery of the mirror function as an essential tool for women to reconstruct their identities of multiplicity and fluidity in defiance of male arbitration.