Although we're all different, we share many similarities.
We didn't all come over on the same ship, but we're all in the same boat.– Bernard Baruch, American financier and statesman.
It's no secret that today's workplace is rapidly becoming vast, as the business environment expands to include various geographic locations and span numerous cultures. What can be difficult, however, is understanding how to communicate effectively with individuals who speak another language, or who rely on different means to reach a common goal.
Cross-Cultural Communication – The New Norm
The Internet and modern technology have opened up new marketplaces that allow us to promote our businesses to new geographic locations and cultures. And given that it can now be as easy to work with people remotely as it is to work face-to-face, cross-cultural communication is increasingly the new norm.
After all, if communication is electronic, it's as easy to work with someone in another country as it is to work with someone in the next town.
And why limit yourself to working with people within convenient driving distance when, just as conveniently, you can work with the most knowledgeable people in the entire world?
For those of us who are native English-speakers, it is fortunate that English seems to be the language that people use if they want to reach the widest possible audience. However, even for native English speakers, cross-cultural communication can be an issue: Just witness the mutual incomprehension that can sometimes arise between people from different English-speaking countries.
In this new world, good cross-cultural communication is a must.
This is just one of our many resources on working effectively in different cultures. See the Managing Around the World articles in our Team Management section for more on working with people from different cultures and backgrounds.
Understanding Cultural Diversity
Given different cultural contexts, this brings new communication challenges to the workplace. Even when employees located in different locations or offices speak the same language (for instance, correspondences between English-speakers in the U.S. and English-speakers in the UK), there are some cultural differences that should be considered in an effort to optimize communications between the two parties.
In such cases, an effective communication strategy begins with the understanding that the sender of the message and the receiver of the message are from different cultures and backgrounds. Of course, this introduces a certain amount of uncertainty, making communications even more complex.
Without getting into cultures and sub-cultures, it is perhaps most important for people to realize that a basic understanding of cultural diversity is the key to effective cross-cultural communications. Without necessarily studying individual cultures and languages in detail, we must all learn how to better communicate with individuals and groups whose first language, or language of choice, does not match our own.
Developing Awareness of Individual Cultures
However, some learning the basics about culture and at least something about the language of communication in different countries is important. This is necessary even for the basic level of understanding required to engage in appropriate greetings and physical contact, which can be a tricky area inter-culturally. For instance, kissing a business associate is not considered an appropriate business practice in the U.S., but in Paris, one peck on each cheek is an acceptable greeting. And, the firm handshake that is widely accepted in the U.S. is not recognized in all other cultures.
While many companies now offer training in the different cultures where the company conducts business, it is important that employees communicating across cultures practice patience and work to increase their knowledge and understanding of these cultures. This requires the ability to see that a person's own behaviors and reactions are oftentimes culturally driven and that while they may not match our own, they are culturally appropriate.
If a leader or manager of a team that is working across cultures or incorporates individuals who speak different languages, practice different religions, or are members of a society that requires a new understanding, he or she needs to work to convey this.
Consider any special needs the individuals on your team may have. For instance, they may observe different holidays, or even have different hours of operation. Be mindful of time zone differences and work to keep everyone involved aware and respectful of such differences.
Generally speaking, patience, courtesy and a bit of curiosity go a long way. And, if you are unsure of any differences that may exist, simply ask team members. Again, this may best be done in a one-on-one setting so that no one feels "put on the spot" or self-conscious, perhaps even embarrassed, about discussing their own needs or differences or needs.
Demand Mutual Acceptance
Next, cultivate and demand mutual acceptance and understanding. In doing this, a little education will usually do the trick. Explain to team members that the part of the team that works out of the Australia office, for example, will be working in a different time zone, so electronic communications and/or return phone calls will experience a delay. And, members of the India office will also observe different holidays (such as Mahatma Gandhi's Birthday, observed on October 2).
Most people will appreciate the information and will work hard to understand different needs and different means used to reach common goals. However, when this is not the case, lead by example and make it clear that you expect to be followed down a path of open-mindedness, understanding and acceptance.
Acceptance is essential. However, you need to maintain standards of respectable behavior. The following "rules of thumb" seem universal:
- Team members should contribute to and not hinder the team's mission or harm the delivery to the team's customer.
- Team members should not damage the cohesion of the team or prevent it from becoming more effective.
- Team members should not unnecessarily harm the interests of other team members.
Other factors (such as national law) are obviously important.
When dealing with people in a different culture, courtesy and goodwill can also go a long way in ensuring successful communication. Again, this should be insisted on.
If your starting point in solving problems is to assume that communication has failed, you'll find that many problems are quickly resolved.
Keep It Simple
When you communicate, keep in mind that even though English is considered the international language of business, it is a mistake to assume that every businessperson speaks good English. In fact, only about half of the 800 million people who speak English learned it as a first language. And, those who speak it as a second language are often more limited than native speakers.
When you communicate cross-culturally, make particular efforts to keeping your communication clear, simple and unambiguous.
And (sadly) avoid humor until you know that the person you're communicating with "gets it" and isn't offended by it. Humor is notoriously culture-specific: Many things that pass for humor in one culture can be seen as grossly offensive in another.
And Get Help If You Need It
Finally, if language barriers present themselves, it may be in every one's best interest to employ a reliable, experienced translator.
Because English is not the first language of many international businesspeople, their use of the language may be peppered with culture-specific or non-standard English phrases, which can hamper the communication process. Again, having a translator on hand (even if just during the initial phases of work) may be the best solution here. The translator can help everyone involved to recognize cultural and communication differences and ensure that all parties, regardless of geographic location and background, come together and stay together through successful project completion.
Get the Free Newsletter
Learn new career skills every week, and get our Personal Development Plan Workbook FREE when you subscribe.
All communication is cultural -- it draws on ways we have learned to speak and give nonverbal messages. We do not always communicate the same way from day to day, since factors like context, individual personality, and mood interact with the variety of cultural influences we have internalized that influence our choices. Communication is interactive, so an important influence on its effectiveness is our relationship with others. Do they hear and understand what we are trying to say? Are they listening well? Are we listening well in response? Do their responses show that they understand the words and the meanings behind the words we have chosen? Is the mood positive and receptive? Is there trust between them and us? Are there differences that relate to ineffective communication, divergent goals or interests, or fundamentally different ways of seeing the world? The answers to these questions will give us some clues about the effectiveness of our communication and the ease with which we may be able to move through conflict.
The challenge is that even with all the good will in the world, miscommunication is likely to happen, especially when there are significant cultural differences between communicators. Miscommunication may lead to conflict, or aggravate conflict that already exists. We make -- whether it is clear to us or not -- quite different meaning of the world, our places in it, and our relationships with others. In this module, cross-cultural communication will be outlined and demonstrated by examples of ideas, attitudes, and behaviors involving four variables:
- Time and Space
- Fate and Personal Responsibility
- Face and Face-Saving
- Nonverbal Communication
As our familiarity with these different starting points increases, we are cultivating cultural fluency -- awareness of the ways cultures operate in communication and conflict, and the ability to respond effectively to these differences.
Time and Space
Time is one of the most central differences that separate cultures and cultural ways of doing things. In the West, time tends to be seen as quantitative, measured in units that reflect the march of progress. It is logical, sequential, and present-focused, moving with incremental certainty toward a future the ego cannot touch and a past that is not a part of now. Novinger calls the United States a "chronocracy," in which there is such reverence for efficiency and the success of economic endeavors that the expression "time is money" is frequently heard. This approach to time is called monochronic -- it is an approach that favors linear structure and focus on one event or interaction at a time. Robert's Rules of Order, observed in many Western meetings, enforce a monochronic idea of time.
In the East, time feels like it has unlimited continuity, an unraveling rather than a strict boundary. Birth and death are not such absolute ends since the universe continues and humans, though changing form, continue as part of it. People may attend to many things happening at once in this approach to time, called polychronous. This may mean many conversations in a moment (such as a meeting in which people speak simultaneously, "talking over" each other as they discuss their subjects), or many times and peoples during one process (such as a ceremony in which those family members who have died are felt to be present as well as those yet to be born into the family).
A good place to look to understand the Eastern idea of time is India. There, time is seen as moving endlessly through various cycles, becoming and vanishing. Time stretches far beyond the human ego or lifetime. There is a certain timeless quality to time, an aesthetic almost too intricate and vast for the human mind to comprehend. Consider this description of an aeon, the unit of time which elapses between the origin and destruction of a world system: "Suppose there is a mountain, of very hard rock, much bigger than the Himalayas; and suppose that a man, with a piece of the very finest cloth of Benares, once every century should touch that mountain ever so slightly -- then the time it would take him to wear away the entire mountain would be about the time of an Aeon."
Differences over time can play out in painful and dramatic ways in negotiation or conflict-resolution processes. An example of differences over time comes from a negotiation process related to a land claim that took place in Canada. First Nations people met with representatives from local, regional, and national governments to introduce themselves and begin their work. During this first meeting, First Nations people took time to tell the stories of their people and their relationships to the land over the past seven generations. They spoke of the spirit of the land, the kinds of things their people have traditionally done on the land, and their sacred connection to it. They spoke in circular ways, weaving themes, feelings, ideas, and experiences together as they remembered seven generations into the past and projected seven generations forward.
When it was the government representatives' chance to speak, they projected flow charts showing internal processes for decision-making and spoke in present-focused ways about their intentions for entering the negotiation process. The flow charts were linear and spare in their lack of narrative, arising from the bureaucratic culture from which the government representatives came. Two different conceptions of time: in one, time stretches, loops forward and back, past and future are both present in this time. In the other, time begins with the present moment and extends into the horizon in which the matters at hand will be decided.
Neither side felt satisfied with this first meeting. No one addressed the differences in how time was seen and held directly, but everyone was aware that they were not "on the same page." Each side felt some frustration with the other. Their notions of time were embedded in their understandings of the world, and these understandings informed their common sense about how to proceed in negotiations. Because neither side was completely aware of these different notions of time, it was difficult for the negotiations to proceed, and difficult for each side to trust the other. Their different ideas of time made communication challenging.
This meeting took place in the early 1990s. Of course, in this modern age of high-speed communication, no group is completely disconnected from another. Each group -- government and First Nations representatives -- has had some exposure to the other's ideas of time, space, and ideas about appropriate approaches to negotiation. Each has found ways to adapt. How this adaptation takes place, and whether it takes place without one side feeling they are forced to give in to the other, has a significant impact on the course of the negotiations.
It is also true that cultural approaches to time or communication are not always applied in good faith, but may serve a variety of motives. Asserting power, superiority, advantage, or control over the course of the negotiations may be a motive wrapped up in certain cultural behaviors (for example, the government representatives' detailed emphasis on ratification procedures may have conveyed an implicit message of control, or the First Nations' attention to the past may have emphasized the advantages of being aware of history). Culture and cultural beliefs may be used as a tactic by negotiators; for this reason, it is important that parties be involved in collaborative-process design when addressing intractable conflicts. As people from different cultural backgrounds work together to design a process to address the issues that divide them, they can ask questions about cultural preferences about time and space and how these may affect a negotiation or conflict-resolution process, and thus inoculate against the use of culture as a tactic or an instrument to advance power.
Any one example will show us only a glimpse of approaches to time as a confounding variable across cultures. In fact, ideas of time have a great deal of complexity buried within them. Western concepts of time as a straight line emanating from no one in particular obscure the idea that there are purposive forces at work in time, a common idea in indigenous and Eastern ways of thought. From an Eastern or indigenous perspective, Spirit operates within space and time, so time is alive with purpose and specific meanings may be discerned from events. A party to a negotiation who subscribes to this idea of time may also have ideas about fate, destiny, and the importance of uncovering "right relationship" and "right action." If time is a circle, an unraveling ball of twine, a spiral, an unfolding of stories already written, or a play in which much of the set is invisible, then relationships and meanings can be uncovered to inform current actions. Time, in this polychronic perspective, is connected to other peoples as well as periods of history.
This is why a polychronic perspective is often associated with a communitarian starting point. The focus on the collective, or group, stretching forward and back, animates the polychronic view of time. In more monochronic settings, an individualist way of life is more easily accommodated. Individualists can more easily extract moments in time, and individuals themselves, from the networks around them. If time is a straight line stretching forward and not back, then fate or destiny may be less compelling. (For more on this, see the essay on Communication Tools for Understanding Cultural Difference.)
Fate and Personal Responsibility
Another important variable affecting communication across cultures is fate and personal responsibility. This refers to the degree to which we feel ourselves the masters of our lives, versus the degree to which we see ourselves as subject to things outside our control. Another way to look at this is to ask how much we see ourselves able to change and maneuver, to choose the course of our lives and relationships. Some have drawn a parallel between the emphasis on personal responsibility in North American settings and the landscape itself. The North American landscape is vast, with large spaces of unpopulated territory. The frontier mentality of "conquering" the wilderness, and the expansiveness of the land stretching huge distances, may relate to generally high levels of confidence in the ability to shape and choose our destinies.
In this expansive landscape, many children grow up with an epic sense of life, where ideas are big, and hope springs eternal. When they experience setbacks, they are encouraged to redouble their efforts, to "try, try again." Action, efficacy, and achievement are emphasized and expected. Free will is enshrined in laws and enforced by courts.
Now consider places in the world with much smaller territory, whose history reflects repeated conquest and harsh struggles: Northern Ireland, Mexico, Israel, Palestine. In these places, there is more emphasis on destiny's role in human life. In Mexico, there is a legacy of poverty, invasion, and territorial mutilation. Mexicans are more likely to see struggles as inevitable or unavoidable. Their fatalistic attitude is expressed in their way of responding to failure or accident by saying "ni modo" ("no way" or "tough luck"), meaning that the setback was destined.
This variable is important to understanding cultural conflict. If someone invested in free will crosses paths with someone more fatalistic in orientation, miscommunication is likely. The first person may expect action and accountability. Failing to see it, they may conclude that the second is lazy, obstructionist, or dishonest. The second person will expect respect for the natural order of things. Failing to see it, they may conclude that the first is coercive or irreverent, inflated in his ideas of what can be accomplished or changed.
Face and Face-Saving
Another important cultural variable relates to face and face-saving. Face is important across cultures, yet the dynamics of face and face-saving play out differently. Face is defined in many different ways in the cross-cultural communication literature. Novinger says it is "the value or standing a person has in the eyes of others...and that it relate[s] to pride or self-respect." Others have defined it as "the negotiated public image, mutually granted each other by participants in [communication]." In this broader definition, face includes ideas of status, power, courtesy, insider and outsider relations, humor, and respect. In many cultures, maintaining face is of great importance, though ideas of how to do this vary.
The starting points of individualism and communitarianism are closely related to face. If I see myself as a self-determining individual, then face has to do with preserving my image with others and myself. I can and should exert control in situations to achieve this goal. I may do this by taking a competitive stance in negotiations or confronting someone who I perceive to have wronged me. I may be comfortable in a mediation where the other party and I meet face to face and frankly discuss our differences.
If I see my primary identification as a group member, then considerations about face involve my group. Direct confrontation or problem-solving with others may reflect poorly on my group, or disturb overall community harmony. I may prefer to avoid criticism of others, even when the disappointment I have concealed may come out in other, more damaging ways later. When there is conflict that cannot be avoided, I may prefer a third party who acts as a shuttle between me and the other people involved in the conflict. Since no direct confrontation takes place, face is preserved and potential damage to the relationships or networks of relationships is minimized.
Nonverbal communication is hugely important in any interaction with others; its importance is multiplied across cultures. This is because we tend to look for nonverbal cues when verbal messages are unclear or ambiguous, as they are more likely to be across cultures (especially when different languages are being used). Since nonverbal behavior arises from our cultural common sense -- our ideas about what is appropriate, normal, and effective as communication in relationships -- we use different systems of understanding gestures, posture, silence, spacial relations, emotional expression, touch, physical appearance, and other nonverbal cues. Cultures also attribute different degrees of importance to verbal and nonverbal behavior.
Low-context cultures like the United States and Canada tend to give relatively less emphasis to nonverbal communication. This does not mean that nonverbal communication does not happen, or that it is unimportant, but that people in these settings tend to place less importance on it than on the literal meanings of words themselves. In high-context settings such as Japan or Colombia, understanding the nonverbal components of communication is relatively more important to receiving the intended meaning of the communication as a whole.
Some elements of nonverbal communication are consistent across cultures. For example, research has shown that the emotions of enjoyment, anger, fear, sadness, disgust, and surprise are expressed in similar ways by people around the world. Differences surface with respect to which emotions are acceptable to display in various cultural settings, and by whom. For instance, it may be more social acceptable in some settings in the United States for women to show fear, but not anger, and for men to display anger, but not fear. At the same time, interpretation of facial expressions across cultures is difficult. In China and Japan, for example, a facial expression that would be recognized around the world as conveying happiness may actually express anger or mask sadness, both of which are unacceptable to show overtly.
These differences of interpretation may lead to conflict, or escalate existing conflict. Suppose a Japanese person is explaining her absence from negotiations due to a death in her family. She may do so with a smile, based on her cultural belief that it is not appropriate to inflict the pain of grief on others. For a Westerner who understands smiles to mean friendliness and happiness, this smile may seem incongruous and even cold, under the circumstances. Even though some facial expressions may be similar across cultures, their interpretations remain culture-specific. It is important to understand something about cultural starting-points and values in order to interpret emotions expressed in cross-cultural interactions.
Another variable across cultures has to do with proxemics, or ways of relating to space. Crossing cultures, we encounter very different ideas about polite space for conversations and negotiations. North Americans tend to prefer a large amount of space, perhaps because they are surrounded by it in their homes and countryside. Europeans tend to stand more closely with each other when talking, and are accustomed to smaller personal spaces. In a comparison of North American and French children on a beach, a researcher noticed that the French children tended to stay in a relatively small space near their parents, while U.S. children ranged up and down a large area of the beach.
The difficulty with space preferences is not that they exist, but the judgments that get attached to them. If someone is accustomed to standing or sitting very close when they are talking with another, they may see the other's attempt to create more space as evidence of coldness, condescension, or a lack of interest. Those who are accustomed to more personal space may view attempts to get closer as pushy, disrespectful, or aggressive. Neither is correct -- they are simply different.
Also related to space is the degree of comfort we feel moving furniture or other objects. It is said that a German executive working in the United States became so upset with visitors to his office moving the guest chair to suit themselves that he had it bolted to the floor. Contrast this with U.S. and Canadian mediators and conflict-resolution trainers, whose first step in preparing for a meeting is not infrequently a complete rearrangement of the furniture.
Finally, line-waiting behavior and behavior in group settings like grocery stores or government offices is culturally-influenced. Novinger reports that the English and U.S. Americans are serious about standing in lines, in accordance with their beliefs in democracy and the principle of "first come, first served." The French, on the other hand, have a practice of resquillage, or line jumping, that irritates many British and U.S. Americans. In another example, immigrants from Armenia report that it is difficult to adjust to a system of waiting in line, when their home context permitted one member of a family to save spots for several others.
These examples of differences related to nonverbal communication are only the tip of the iceberg. Careful observation, ongoing study from a variety of sources, and cultivating relationships across cultures will all help develop the cultural fluency to work effectively with nonverbal communication differences.
Each of the variables discussed in this module -- time and space, personal responsibility and fate, face and face-saving, and nonverbal communication -- are much more complex than it is possible to convey. Each of them influences the course of communications, and can be responsible for conflict or the escalation of conflict when it leads to miscommunication or misinterpretation. A culturally-fluent approach to conflict means working over time to understand these and other ways communication varies across cultures, and applying these understandings in order to enhance relationships across differences.
 Many of these ideas are discussed in more detail in LeBaron, Michelle. Bridging Cultural Conflicts. A New Approach for a Changing World. San Francisco: Jossey Bass, 2003.
 Novinger, Tracy. Intercultural Communication. Austin, TX: University of Texas Press, 2001, P. 84.
 Conze, Edward. Buddhism: Its Essence and Development. New York: HarperCollins, 1951, p. 49.
 For more about correspondences between landscape and national psyches, see: Novinger, Tracy. Intercultural Communication. Austin, TX: University of Texas Press, 2001.
 Novinger, p. 31
 Okun, Barbara F., Fried, Jane, Okun, Marcia L. Understanding Diversity. A Learning as Practice Primer. Pacific Grove, CA: Brooks/Cole Publishing, 1999, pp. 59-60.
 Ibid., p. 78.
 Novinger, p. 65.
 Ibid., p. 67.
 Ibid., pp. 68-69.
 Ibid., p. 68.
Use the following to cite this article:
LeBaron, Michelle. "Cross-Cultural Communication." Beyond Intractability. Eds. Guy Burgess and Heidi Burgess. Conflict Information Consortium, University of Colorado, Boulder. Posted: July 2003 <http://www.beyondintractability.org/essay/cross-cultural-communication>.