跨文化商务沟通精选文档.ppt

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1、跨文化商务沟通跨文化商务沟通本讲稿第一页，共八十一页跨文化商务沟通（Intercultural Business Communication）是近期向中国读者引入的一门新学科，它以新的概念，从新的视角探讨如何在经济全球化背景中把跨文化商务沟通学科应用到国际商务活动及跨国管理中，使跨文化交际能为我国的改革开放与经济建设做出贡献。跨文化商务沟通就是把文化、沟通与商务三个变量整合为一体而形成的新的学科。跨文化沟通学是一个新的概念，是不同文化背景的经营管理者之间的交流。跨文化商务沟通学综合了跨文化交际学、管理与经营学科的优势，弥补了单一学科的不足，并随着经济全球化的深入而不断发展。本讲稿第二页，共八十

2、一页 跨文化交际学现在已经成为一门成熟完整的科学体系，在其发源地美国，有一百三十多所大学开设跨文化交际学课程，不少学校开始授予跨文化交际学硕士和博士学位。美国跨文化交际学的发展历程值得我们借鉴，因为我国现在所呈现出的跨文化问题与美国社会当初发展时出现过的跨文化问题有相同之处，尤其在沿海城市和大城市这些跨文化问题更为突出。跨文化商务沟通可以从文化价值观、思维的方式、交际策略出发，也可以从经营理念、管理模式、人力资源及企业文化的角度来分析跨国公司经营中的各种问题和现状，并提出行之有效的解决和管理方案。本讲稿第三页，共八十一页推荐教材 全球化工作环境中的跨文化沟通（英文版）Intercultural

3、 Communication in the Global Workplace 作者:Iris Varner&Linda Beamer 上海外语教育出版社 ISBN 7-5446-0046-7/H-0014 跨文化沟通（中文版）作者:Iris Varner&Linda Beamer 译者：高增安等 机械工业出版社 ISBN 7-111-17623-5 中西文化之鉴（英文版）作者：Linell Davis 外语教学与研究出版社 ISBN 7-5600-1767-3 国际商务误区（英文版）Blunders in International Business 作者：DavidRicks 出 版 社：J

4、ohn Wiley&Sons ISBN 9781405134927 本讲稿第四页，共八十一页国际经理人由于不了解其它文化，造成的笑话和犯的错误不胜枚举，对此，美国国际商务学者David Ricks特意把许多大公司在国际商务中因对它国文化不了解而酿成失败的事例编撰成国际商务误区（International Business Blunders）一书，以警世人。在外交上，最大的跨文化错误莫过于尼克松在第一次访问巴西时所犯的，如果了解尼克松的人都知道他最喜欢的手势，也是他的代表手势，就是高举双手做ok状，这一手势在美国文化里是代表胜利和友好，然而，在巴西就不然了，在巴西文化这是最下流的手势，等于美国文

5、化里竖起中指的手势。可以想象一下这么一幕，尼克松在巴西首都机场走出机门，面对全巴西人民和世界煤体，高举他那双手，打着ok手势，还不断前后摇摆，就像他赢得竞选胜利一般。第二天，巴西所有的煤体的头条都是尼克松这一手势的相片，尼克松这一错误所造成的影响，不言而喻。本讲稿第五页，共八十一页跨文化沟通是20世纪末在欧美西方国家为了适应国际商务活动的需要而兴起的一门新兴学科，在研究跨国企业的过程中应运而生，主要研究和比较在不同国家和文化中的组织行为。跨文化沟通能力的提升，可以有效地协同不同文化对组织行为的影响，可以有效地与来自不同国家和文化背景的人员交流互助。我们应当提高对文化的认知，培养深厚的文化意识。

6、文化是和民族的形成密切相连的。中国与西方文化有着巨大的差异，我们以德国为例做个比较。本讲稿第六页，共八十一页民族的形成民族的形成无论古代中国还是古代的希腊和罗马，最初出现的史前民族或者原始人群都不是一个人类集团，而是多个人类集团。这用一些学者的话来说，就叫做“多元格局”。更为类似的现象还有，在这几个地区，至少参与创造历史的人类恰好都有三大集团。古代中国的三大人类集团，按照徐旭生的看法，分别是指华夏集团、东夷集团和苗蛮集团。其中，华夏集团最初活动在西北（陕西），东夷集团居于东方（华东），苗蛮集团居于南方（江汉）。这三大集团实际上主要集中在中原地区，他们共同构成了后来的汉族，或是后来汉族的共同来源

7、。古代希腊和古代罗马（确切地说，应该是古代意大利），也有他们各自的三大人类集团或种族。与希腊人相比，古意大利的原始人群更多也更复杂，他们分别是指拉丁人、萨贝尔人和埃特鲁斯坎人。本讲稿第七页，共八十一页奴隶制社会后期，罗马人建立了一个横跨欧亚的大帝国罗马帝国。罗马人把居住在罗马帝国北方的外族部落称为“蛮族”。这些外族部落人数最多的是克尔特人、日耳曼人和斯拉夫人。而这时的日耳曼人，还处于氏族社会末期。到了公元1世纪至3世纪，各日耳曼人部落开始结成联盟，其中较大的一支就是法兰克。这时的罗马帝国已从奴隶制社会发展的顶峰衰落下来，罗马帝国摇摇欲坠。与此同时，被当时中国汉朝打败的匈奴人的一部分，经中亚向西

8、迁徙入侵欧洲，引起了连锁反应式的“民族大迁徙”，很多外族部落纷纷迁移到罗马帝国境内。外族人在罗马帝国境内建立了自己的王国，将罗马帝国瓜分。作为日耳曼人一支的法兰克人，也乘这个大动荡的机会，侵入罗马帝国境内，建立了法兰克王国。这时的法兰克王国，正在瓦解过程中的氏族制度同原罗马帝国境内日益发展的封建因素相结合，形成了西欧的封建制。本讲稿第八页，共八十一页以法兰克王国为主要代表的日耳曼人建立起来的各个王国，在公元5世纪将过去的不成文的习惯法编纂为成文法典。由于日耳曼人各部落的习惯大同小异，所以各王国的法律的基本精神也是大体相同的。日耳曼法同罗马法一样，对近代资本主义法律也起着相当大的影响。日耳曼法强

9、调个人服从集体，个人的权利义务要受到家庭和氏族的制约。后来的法学家称日耳曼法的这个特点为“团体中心”，以区别于尊重个人意志，严格保护私有财产。以个人为中心的罗马法，这种“团体中心”的倾向，在日后的日耳曼民族的历史上，仍可见到它的踪影。日耳曼法中没有抽象的法规，只有针对具体生活关系规定解决具体案件的规则。一个案件的判决不仅解决这个案件，而且也是以后审判同类案件的根据。这些判例汇集起来，就构成了日耳曼法的法典。本讲稿第九页，共八十一页法兰克王国连年不断地发动战争，使自己的领土扩张得很大，几乎相当于现在的西欧。但好景不长，这个建立在武力征服基础上的王国，于公元843年分裂成三个部分：法兰西王国、德意

10、志王国、意大利王国。法兰西王国是西欧封建制度的中心和典型代表。在法国，封建庄园代替了过去的农村公社，成为封建社会的基层组织。庄园土地属封建领主所有，国王、教会或大领主拥有几百个甚至上千个庄园。本讲稿第十页，共八十一页盎格鲁-萨克逊人的祖先来自欧洲大陆，是日耳曼人中的盎格鲁人、萨克森人。今天的英国人称他们是盎格鲁-撒克逊人的后代，这些来自欧洲北部的人说的就是最早的古英语。大不列颠岛的土著居民是来自比利牛斯半岛的伊比利亚人，他们以创造了巨石文化而著称。后来，克尔特人中的不列颠人、别尔格人等从大陆进入大不列颠岛，同化了土著居民。从公元5世纪起，盎格鲁人、萨克逊人进入不列颠。他们同化、消灭了一部分克尔

11、特人，将另一部分克尔特人驱赶到西南和西北部的山区。他们是今天苏格兰人、威尔士人和爱尔兰人的祖先。9世纪，丹麦人对不列颠的侵略，促进了盎格鲁-萨克逊人的形成。1066年，来自法国的诺曼人征服了不列颠，他们在英法百年战争后融合在盎格鲁-萨克逊人中。本讲稿第十一页，共八十一页周易周易塑造了中国人的思维结构和思维模式塑造了中国人的思维结构和思维模式 中国的思想文化渊源离不开儒释道。释，即佛，是外来的。儒道是本土的。佛家讲“出世”，儒家讲“入世”。道家一半“出世”，一半“入世”。儒家和道家的观点尽管不同，但他们的思维模式却是相同的，即都是一种以阴阳为代表的辩证思维。南怀瑾先生认为，中国各朝代在鼎盛时期的

12、政事治理上，有一个共同的秘诀，即“内用黄老，外示儒术”。也就是说，自汉唐以来，内在的真正实际的领导思想，是黄老之学，来自易经。易经以阴阳的变化来解释世界，并称“一 阴一阳谓之道”。这就是把阴阳的矛盾看成是变化发展的根本之道。清朝的大学士纪小岚在编纂四库全书的时候，经反复思虑，还是把周易放在“经部”的首位，即易书诗礼乐春秋。因为周易代表了“中国式的思维”，渗透到了 文化的各个领域。中国人的人生、交际、谋略、兵法、管理、政治、中医、艺术，无一不打上了周易的痕迹。翻开论语、道德经、孙子兵法、黄帝内经、鬼谷子，我们都能从中嗅到周易的味道。本讲稿第十二页，共八十一页老子在道德经中提出了一系列相互对立又相

13、互维系的概念：如有无、阴阳、大小、强弱、静燥、正反、生死、存亡、兴衰、美丑、善恶、攻守、治乱、古今等等。这种阴阳矛盾的根本之道用太极图形象地展现了出来。直到今天中国人的传统理性思维仍是“阴阳鱼”式的，一分为二，相对相合，互有掺混，此长彼消，福祸相依，成败相随，物极必反，否极泰来，办事讲究迂回进入、张弛有度、过犹不及、以退为进、内方外圆、刚柔互济本讲稿第十三页，共八十一页子贡救鲁 子贡姓端木，名赐，春秋卫国人，生于公元前520456年，孔子高徒之一，小孔子三十一岁，辩才出众，善外交与经商。史记仲尼弟子列传记载了孔门弟子这样一段史实，齐国的田常想作乱夺权，因而生计伐鲁。“孔子闻之，谓门弟子曰：夫鲁

14、，坟墓所处，父母之国。国危如此，二三子何为莫出?子路请出，孔子止之。子张、子石(公孙龙)请行，孔子弗许。子贡请行，孔子许之。”孔子知道，子贡有这个才能解救鲁国的这场灾难。“故子贡一出，存鲁、乱齐、破吴、强晋而霸越。子贡一使，使势相破，十年之中，五国各有变。”本讲稿第十四页，共八十一页 子贡受命，先到齐国，说服田常，使之放弃伐鲁。【鲁，国小，城低，地贫，君愚，民厌战-难攻；应攻吴，国大，城高，物丰，粮足，兵精，将强-易攻。内有忧患打强国，外有忧患打弱国。田常三次分封未成，皆因其他大臣反对。】田常按约定下先按兵不动，然后去攻强吴。子贡乘机又跑到吴国，告诉吴王这个消息，并说服吴王要以救鲁为名，先发制

15、人，出兵齐国。但吴王顾虑对齐用兵，担心越国背后攻吴，只同意先攻越国，然后再去伐齐。【明援鲁，实弱齐。存越显仁德，伐齐震诸侯。让越出兵助伐齐，实使越兵内空虚。】子贡救鲁心切，连忙赶到越国，告知吴国的想法，越王勾践大惊，同意派军队随吴伐齐，解除了吴王之忧。【无心复仇而被疑，愚蠢；复仇之心被人知，大难；未作之时而泄露，危险。助吴伐齐，攻晋必能弱吴。出兵三千。】之后，子贡又到晋国，告诉晋国，吴胜齐后，必然加兵于晋，让晋军随时备战。后来，吴国伐齐成功，转而攻晋。晋国有备，大败吴军。越王趁吴军大败，从背后伐吴，一举灭掉吴国而北上争霸。本讲稿第十五页，共八十一页#子贡救鲁晋齐鲁吴越1234567本讲稿第十六

16、页，共八十一页本讲稿第十七页，共八十一页本讲稿第十八页，共八十一页本讲稿第十九页，共八十一页CULTURE AND COMMUNICATIONCulture is a coherent,learned,shared view of a group of people about what is important and what attitudes and behaviors are appropriate;it is expressed through various sets of symbols(such as language)used by the group.本讲稿第二十页，共八

17、十一页Values are the bases for assessing what ranks as important,for judging what has priority,and which values determine attitudes and shape beliefs,as well as which values motivate behavior and underlie why people act the way they do.Attitudes are learned tendencies to respond to situations or object

18、s or ideas or people in a certain way.Beliefs are convictions people hold based on subjective ideas and inferences rather than on fact.本讲稿第二十一页，共八十一页The Opening Case*Walpert Industries is an international company,and needs to be sensitive to the needs of international markets,since it markets its cr

19、ackers to many countries;*As many international companies do,Walpert Industries outsourced the production of the novelties in its Christmas crackers to China;In this complex international business environment,where a company in one country has its products made in another country for sale in yet oth

20、er countries,communication becomes much more complex;In December 2002,some Canadian families found surprisingly,in their opened Christmas crackers there are tiny plastic panda bears wearing caps with swastikas.本讲稿第二十二页，共八十一页*The swastikas are the symbol used by Hitlers Nazi party in Germany and are

21、associated by North Americans,Europeans,and many others around the world with the horrors the Nazi perpetrated against Jews.On the other hand,the swastika is a very old positive Buddhist symbol and has been used by many ancient culture.*When intercultural miscommunication occurs,it is important to l

22、ook for many reasons why,not simply make an assumption about why;*The introduction in China of the swastika symbol cannot be assumed to have been done in order to make customers of Walpert Industries shocked or angry;*Symbols communicate meaning powerfully,may be as strong as language or even strong

23、er,本讲稿第二十三页，共八十一页A number of symbols that are viewed positively on one culture but might be received negatively in another culture:Santa Claus images in Saudi Arabia,the Red Cross in many Islamic nations,bats in European cultures(compared with China where it symbolizes prosperity),the Pepsi symbol i

24、n India;brand images and company logos may“speak”in some cultures but not resonate at all in others.本讲稿第二十四页，共八十一页Onstage,Backstage,and Transactional CultureThis is a good way to distinguish early in the course the distinction between what is observable to an outsider and what the real meaning is in

25、 a culture.The opening case offers an opportunity to discuss the visible,onstage artifacts of culture versus the invisible meanings attached to them:at first glance,the people(in Canada)who opened their Christmas crackers and found swastika-decorated panda bears immediately interpreted them as some

26、kind of reference to Nazism that was a bad-taste joke.Backstage cultural meanings for Asians of the symbol reveal that it was a positive image around centuries before Nazis hijacked it.Walpert Industries involved transactional culture when it sought to explain the meaning of the swastika symbol in A

27、sian terms to the North American press.本讲稿第二十五页，共八十一页Culture Shock is the term for the cycle of responses to a foreign culture that comes from trying to make adjustments to it.Culture shock has four stages:euphoria,disillusionment,adjustment,and integration.Reverse culture shock is the term used to

28、describe re-entry responses when someone tries to readjust to his or her own culture after having lived in a foreign culture.本讲稿第二十六页，共八十一页Cultural ChangeDo cultures change?We believe culture changes very,very slowly over centuries.Cultural Changeoccurs very,very slowly over centuries.It is not to b

29、e confused with changes in taste or fashion(which by definition change quickly).One useful way to distinguish between the enduring values,attitudes and behaviors of culture and the fads that come and go is deep culture and popular culture.Cultures are converging around the world,becoming more and mo

30、re similar as values from one culture are adopted by another.Fads come and go in the market because thats something drives the market,the change in popularity of consumer goods.(In the United States,for instance,the hula-hoop was popular for a brief time in the late 1950s and is not popular today.)本

31、讲稿第二十七页，共八十一页While Coke and McDonalds may be visible emblems of the United States and its culture around the world,countries where billboard ads for these products abound do not necessarily embrace the values of the United States.Students comfortable assumption that if they live long enough everyone

32、 will be more or less alike just isnt rational.Popular culture is a useful term for the constantly evolving social responses to events.This includes general social opinions about behavior,events,people and things.Popular culture is usually what people mean when they use the term culture in the popul

33、ar press.In contrast,culture as weve defined it-deep culture-changes very little.Most of us have considerable experience with changes in popular culture;everybody has limited experience with changes in deep culture.本讲稿第二十八页，共八十一页Examples of cultures constancy are:*The willingness of countries to go

34、to war over protection of culture,as in the former Yugoslavia or in Chechnya,rather than lose their cultural heritages*The continued practice of cultural behaviors among descendents of immigrants and the tendency of offspring to parent their own children according to the values they were taught as c

35、hildren by their parents*The insistence on cultural identity by geographically defined societies that are threatened by assimilation into larger societies,even when technology is advanced(as in French Canada and Flemish Belgium,as well as former Soviet Asian countries such as Kazakhstan,Kyrgyzstan,T

36、ajikistan,Turkmenistan and Uzbekistan)本讲稿第二十九页，共八十一页The more the world is shrinking through technology,the more cultures demand recognition.A popular theme is that as technology spreads separate cultures are blended and lose their difference.People who have traveled will have seen cities in many cou

37、ntries that look very similar to cities in other countries.Cell phones are popular in virtually every sector of the globe.Satellites expedite communication worldwide.Every student can log onto the Internet and connect with someone thousands of miles away.本讲稿第三十页，共八十一页But does the implementation of t

38、echnology mean cultural values no longer have potency?Of course not.Technology may in its most engineering sense be value-free,and independent of culture(although one can argue that the technologys design and purpose arise out of cultural values).But the use of technology is never value-free.Email m

39、essages from members of high-context cultures spend more time building and nurturing relationships than email messages from members of low-context cultures.本讲稿第三十一页，共八十一页German will be the most low-context culture;Japanese will be the most high-context.The United States is lower-context than Canadia

40、n,Australian,Dutch or Swedish,but higher-context than the Israeli culture.Korean and Thai will be almost as high-context as Japan.本讲稿第三十二页，共八十一页Higher-context cultures are those whose members share a large number of experiences,values,attitudes,beliefs and behaviors;because of the homogeneity of the

41、 culture,communicators can rely on the communication context to convey the message,and they enjoy a degree of ambiguity in their words which is resolved by the context of situation.They tend to be collectivist cultures.Lower-context cultures are those whose members do not share a large number of exp

42、eriences,values,attitudes,beliefs,nor do they behave in the same way.In order to ensure the meaning is communicated,communicators prefer to spell out their meanings in explicit,clear language and to avoid ambiguity.They tend to be individualist cultures.本讲稿第三十三页，共八十一页Bias,Discrimination and Prejudic

43、eEveryone has biases;discrimination is not necessarily bad when it refers to an informed or educated judgment about what is preferable;prejudice is often unconsciously held.Bias is a preference,usually for something but occasionally against something,that may be based on fact but is not necessarily

44、based on fact.Prejudice is the act of making judgments according to bias.Prejudice is a judgment that is not based on fact;it is often not recognized as unfactual by the person who holds the judgment.Both discrimination and prejudice can lead to actions that injure others.本讲稿第三十四页，共八十一页Multi-level M

45、essagesMulti-level messages transmit meaning encoded in words(and often nonverbally as well);the words may be opposite to the intended meaning or may refer to the intended meaning through quotation,allusion or example so that more than one meaning is communicated and the receiver must decide which i

46、s the primary meaning.English-speaking people understand puns,visual or nonverbal symbols that contradict the worded messages,and literary devices such as litotes,metaphor and oxymoron.These are messages that operate on more than one level.But English-speaking people come from lower-context cultures

47、.People in higher-context cultures use even more sophisticated multi-level communication.本讲稿第三十五页，共八十一页A Chinese woman may speak of her worthless son while she is in fact reporting on his outstanding achievement.A Japanese businessman may respond to a request that it will be difficult but he will tr

48、y his best-and his meaning is no,this cannot be done.A businesspersons request for a meeting with a high-level official in Korea may be slipped into a discussion about an order for products from the high-level persons family business.The story about the Chinese neurologist and the peanut butter illu

49、strates more than multi-level communication in the reference to a thief as a three-handed person.It also shows how encoding messages in words(low-context behavior)rather than suffering in silence can help clear up cross-cultural misunderstandings when dealing with a member of a low-context culture.T

50、his point is helpful to Asian students whose cultural practice is to respond to insult or injury with silence.本讲稿第三十六页，共八十一页吉尔特霍夫斯特德Geert Hofstede（1928）是荷兰的Maastricht大学(University of Maastricht)的名誉教授，从事组织机构人类学和国际管理(Organizational Anthropology and Internataional Management)。1993年退休以后，他依然是香港、夏威夷、澳大利亚的