We engage in stereotypes when we generalize or even simplify a group’s characteristics because of its culture and nationality and extend this conclusion among all the group members. Although these stereotypes can be “mindful", which means they are based on some real examples, they cannot represent all the group members. In addition, the individual layer of the social ecological framework (Oetzel, 2009) illustrated that while people living in an overarching cultural system, each individual has a personal interpretation of values and norms. Thus, if we judged a large group of people as either “high” or “l(fā)ow” context, we would ignore the individual differences in social behavior and would step into stereotyping. Individual differences exist in all kinds of groups, one evidence of the existence of individuals from HCC culture tend to use LCC is a Japanese word “kuuki ga yomenai” translates as “the one who cannot interpret the nuances of occasions”. It shows the non-acceptance of those who cannot read beyond the lines in a country with HCC tendency while proving the differences among one group. I found this phenomenon exists in China as well. When I meant to ask a schoolmate about the grade of my friend who was in her class, I chose to say “How is she doing in your class?” rather than directly say “What is her class rank?”. In my school, this phrase is our norm when you would like to know one’s grade. When I asked others in the same way, they could naturally understand what I meant, but she was confused and asked for further explanations of my purpose. After got my real purpose, she answered directly in a word “xue zha” translates as “study slacker”, which we use on ourselves to show modesty or self-mockery. This is an example of those with LCC tendency in a HCC culture, showing we cannot ignore the particular phenomena when studying a cultural group.
當我們因群體的文化和民族性而泛化甚至簡化一個群體的特征時，我們就會陷入刻板印象，并將這個結論擴展到所有的成員。盡管這些模式可以是“正念”的，這意味著它們是基于一些真實的例子，但是它們不能代表所有的成員。此外，社會生態(tài)框架的個人層面（Oetzel，2009年）表明，盡管人們生活在一個總體文化系統(tǒng)中，但每個人都對價值觀和規(guī)范有自己的理解。因此，如果我們把一大群人判斷為“高”或“低”的語境，我們就會忽視社會行為中的個體差異，從而陷入刻板印象。在各種群體中都存在個體差異，日本文化中個體傾向于使用LCC的一個證據(jù)是日語中的單詞“kuuki ga yomenai”，翻譯過來就是“不能解釋場合的細微差別”。這表明，在一個具有HCC傾向的國家里，那些不能閱讀超出界限的人不被接受，同時證明了一個群體之間的差異。我發(fā)現(xiàn)這種現(xiàn)象也存在于中國。當我想問一個同學關于她班上同學的成績時，我選擇了這樣回答：“她在你們班表現(xiàn)如何？”，而不是直接說“她的級別是什么？”在我的學校里，當你想知道一個人的成績時，這句話就是我們的標準。當我用同樣的方式問別人時，他們自然能理解我的意思，但她感到困惑，并要求進一步解釋我的目的。當她明白了我的真正目的后，她直接用“學渣”這個詞來翻譯為“學習懶人”。我們用這個詞來表示謙虛或自嘲。這是HCC文化中具有低生命周期的傾向的一個例子，表明在研究一個文化群體時，我們不能忽視這種特殊的現(xiàn)象。
To developing intercultural communication, we need to be flexible in applying different communicating patterns. From my experience, I tend to use words like “may”, “could” when I use Chinese. It is a speech habit reflecting one of our cultural identity that being modest and prudent, more than having an exact function as modal words in English to indicate my modality. However, when I use English, I try to cut off these words to be concisely and avoid misleading others that I am uncertain with everything and unreliable. However, practicing this verbal code-switching will not change my attitude to Chinese culture which urging people “Do not talk too absolutely” or make me consider this as an inefficient and meaningless communicating pattern. Instead, I will deeply understand the unique and attractive distinctions of my own cultural group through intercultural communicating and comparing different cultures, so as to have a stronger identity.
為了發(fā)展跨文化交際，我們需要靈活運用不同的交際模式。根據(jù)我的經驗，當我使用漢語時，我傾向于使用像“可能”，“可能”這樣的詞。謙虛謹慎，比英語中的情態(tài)詞具有精確的功能來表示我的情態(tài)，是我們的文化特征之一。然而，當我使用英語的時候，我盡量簡潔地刪去這些詞，避免誤導別人，我對一切都不確定，不可靠。然而，這種語言轉換并不能改變我對中國文化的態(tài)度，這種文化敦促人們“不要太絕對”，也不會讓我認為這是一種效率低下、毫無意義的交流模式。相反，我將通過跨文化交流和比較不同的文化來深刻理解我自己文化群體的獨特性和吸引力，從而擁有更強的個性。
The difference between communicating patterns urges people to do more effects on making adjustments both cognitively and behaviorally in order to smooth the intercultural communication. According to Ting-Toomey and Chung (2012, p.98), through behavioral flexibility, we can adapt to the communication situation by adjusting our behaviors and goals after observing others. I once attended the conference of MUNUC (the Model United Nations of the University of Chicago) and met a lot of foreign delegates. I wanted to work with a delegate from the US, so during the tea break, I came and said I appreciate her speeches. What surprised me was she immediately said “Yes, I am sure was” and talking about her other merits rather than expressing thanks. Although I thought it was strange and funny, I did not show my confusions and chimed in with her to continue the communication. Then, while working with her, there were other things that confused me. In China, if we wanted to see others' information or works, we would give out ours first, which is a pledge that you can trustingly show yours to me since you have already gotten mine. However, she directly asked for seeing my papers, which made me awkward. As Ting-Toomey and Chung (p.96) mentioned, psychological adjustment can enhance the feelings of well-being and satisfaction during the cross-cultural transitions (Ward et al., 2001), in order to deal with confusions occurring between intercultural communication, we need to take positive situational appraisal strategies. Although her action could be defined as a potential risk for me that my ideas could be stolen (just like what the elder students in our MUN club had warned us), I considered it as the most effective way for her to understand me since the clauses and resolutions were hard to describe verbally.
溝通模式之間的差異促使人們在認知和行為方面做出更多調整，以平滑跨文化交流。根據(jù)Ting-Toomey和Chung（2012，p.98），通過行為靈活性，我們可以通過在觀察他人后調整我們的行為和目標來適應溝通情況。我曾參加過MUNUC會議（芝加哥大學聯(lián)合國模范）并會見了很多外國代表。我想和一位來自美國的代表一起工作，所以在茶歇期間，我來了，說我欣賞她的演講。讓我感到驚訝的是，她立刻說“是的，我確定是”并談論她的其他優(yōu)點，而不是表達謝意。雖然我覺得這很奇怪也很有趣，但我沒有表現(xiàn)出我的困惑，并與她一起繼續(xù)溝通。然后，在與她合作的時候，還有其他一些讓我困惑的事情。在中國，如果我們想看到別人的信息或作品，我們會首先給出我們的信息，這是一個保證，你可以信任地向我展示，因為你已經得到我的。然而，她直接要求查看我的論文，這讓我很尷尬。正如Ting-Toomey和Chung（第96頁）所提到的，心理調整可以增強跨文化轉型期間的幸福感和滿足感（Ward et al。，2001），以應對跨文化交際中發(fā)生的混淆。 ，我們需要采取積極的情境評估策略。雖然她的行為可能被定義為對我的潛在風險，我的想法可能被盜（就像我們的MUN俱樂部的老年學生警告我們的那樣），我認為這是她理解我以來最有效的方式。和決議很難口頭描述。
The accurate understanding is necessary for academical communication, which requires the skillful use of language. When the communication occurs in intercultural level, the language barrier increases the difficulties for communicators, urging guidelines for this particular situation. The ideas Ting-Toomey and Chung provided in “Intercultural Reality Check Do-Ables” (p.128-129) provide feasible methods for the intercultural communicators. Understanding others languaculture and the basic differences of LCC and HCC patterns can serve as a pre-condition. Through the interdependent tie between language and culture (Agar, 1994) we can better understand how others' mother tone shaped their thinking patterns and values while building an objective attitude to the culture that has different communicate pattern. Combining with the skill of verbal tracking that ensures the accuracy of the information we heard, we can comprehend the speakers from other culture correctly. According to the cooperative principle (Grice, 1975), it is important for communicators to contribute to the smooth progress of communicating. Using verbal patience for non-native speakers, using multiple modes of presentation and verbal code-switching can meet the requirement of the maxim of manner, which requires communicators to be perspicuous. By these approaches, the speaker can decrease the obscurity and ambiguity due to the language barrier and make the audience easier understand the communication. Moreover, showing respects is necessary as well. As the sympathy maxim of the politeness principle (Leech, 1983) mentioned, we should “minimize antipathy between self and others”. The proper use of non-verbal tone of voice and cultural pragmatic rules can convey our respect to people from other cultural group and show that we are on the same pages with them. Meanwhile, provide us with an in-culture perspective which helps us integrate into this culture.
準確的理解是學術交流所必需的，學術交流需要語言的熟練運用。當交流發(fā)生在跨文化層面時，語言障礙會增加溝通者的難度，促使他們制定針對特定情況的指導方針?！犊缥幕F(xiàn)實檢查能力》（第128-129頁）中的“丁-圖美”和鐘教授的思想為跨文化交際者提供了可行的方法。了解他人的語言和基本差異的LCC和肝癌模式可以作為一個先決條件。通過語言和文化之間的相互依存關系（Agar，1994），我們可以更好地理解他人的母語如何塑造他們的思維模式和價值觀，同時對具有不同交流模式的文化建立一種客觀的態(tài)度。結合保證所聽到信息準確性的言語跟蹤技巧，我們可以正確理解來自其他文化的說話者。根據(jù)合作原則（Grice，1975），溝通者要為溝通的順利進行做出貢獻是非常重要的。對非母語者使用語言耐心，使用多種表達方式和語言代碼轉換方式能夠滿足禮貌準則的要求，這就要求交際者必須具有清晰的語言表達能力。通過這些方法，說話人可以減少由于語言障礙而產生的模糊性和模糊性，使受眾更容易理解交際。此外，表示尊重也是必要的。正如禮貌原則中的同情準則（Leech，1983）中提到的，我們應該“減少對自己和他人的反感”。正確使用非語言的語調和文化語用規(guī)則可以表達我們對來自其他文化群體的人們的尊重，并表明我們與他們站在同一條戰(zhàn)線上。同時，也為我們提供了一種文化視角，幫助我們融入到這種文化中。
