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This is my review of one of the course textbooks for MI 510: Cross-Cultural Communication and Anthropology taught by Professor Brian Wagner at Veritas Baptist College, Summer 2018.
This course is an introduction to the insights of cultural anthropology for intercultural ministry. It includes theories of culture and societies, religion and worldview, kinship and family structure, communication theory and the dynamics of change. Participants are encouraged to explore models useful in ministering to specific societies and cultures.
Journal of Pragmatics, 1991
Journal of Transcultural Communication, 2021
The world is undergoing centennial transformations. Political polarization, economic imbalance, and cultural conflict are defining the world entering into the so-called Post-COVID-19 era. Alongside the widening divide between different systems, groups, and individuals across the globe, how to rebuild dialogue and rethink communication between and beyond cultures is drawing global attention. Multidisciplinary scholars are seeking new knowledge about humanity, new approaches to culture studies, and new visions of a global community. Among others, communication scholars are taking a theoretical adventure to reflect on old theories and explore new frontiers, particularly intersections between culture and communication. Journal of Transcultural Communication (JTC) is committed to focusing on cutting-edge scholarship related but not limited to cross-cultural communication, intercultural communication, intra-cultural communication and inter-racial studies. Notwithstanding the unique emphases on each of these areas, this newly launched journal welcomes inter-disciplinary researchers to pay more attention to our collective responsibilities in aiding the world and overcoming cultural boundaries. A historical view of intercultural communication studies reveals that the earliest school was born out of the International Journal of Intercultural Relations (IJIR) and the International and Intercultural Communication Annual (IICA). The former was sponsored by the University of Hawaii in the 1970s, and the latter (later developed into Journal of International and Intercultural Communication) by the Speech Communication Association (predecessor of the National Communication Association). Built upon these developments and derived from scholarly works in the United States, IJIR and JIIC have now become representative journals of the leading research paradigm. In 1972, American scholars Samovar and Porter (1972) pointed out in the preface of their book-Intercultural Communication: A Reader that due to the
International Journal of Bilingual Education and Bilingualism, 2013
2012, 311 pp., US$ 44.95 (paperback), Language, one of the most important aspects that describe the particularity of human beings, helps individuals produce and receive meaningful information. In the era of globalization and of advanced technology, more active interactions across time and space are open to many people, and the concept of intercultural communication becomes a matter of public concern. The present volume, Intercultural Communication: A Discourse Approach, written and updated by Scollon, Scollon, and Jones, concerns professional communication between individuals from different social, cultural, and linguistic groups. The authors analyze those professionals' communicative interactions of crossing the discourse systems from an interactive sociolinguistics framework.
2012
While the terms "communication" and "discourse" are in many way synonymous, they reflect two different institutional and methodological approaches to how to analyze how people from different cultures communicate with each other. What I would like to do here is briefly (and by necessity, incompletely) trace some of the roots of the remarkable range of analyses presented in this volume, looking in particular at anthropology, linguistics, intercultural communication and discourse analysis. While these fields have quite separate institutional foundations today, their histories are deeply intertwined. Looking at these
the contagion of modernity. This fear is further underscored in the final chapter that reveals that BTs may never fully pass as FFBs, may always have a degree of outsider status, and are even subject at times to FFBs' prejudice or discrimination. In this sense, ba'alei teshuva may be considered a term of relationality; it describes not simply an identity but a hierarchy that prioritizes biology over choice-though in fact, as this book demonstrates, both BTs and FFBs are continually engaged in performing and reaffirming their identities through social interactions. These reflections are not theorized in Benor's study, but her book sets the stage for future scholarship on BTs (and other religious novices) as mediating agents that not only legitimize and reproduce the traditional world but also transform it.
2001
Vanessa's brother had called that morning from California. After visiting about family, school, and her plans after graduation, he asked her if she had heard on the news about the cops beating some illegal aliens the other day. "Yeah, it reminds me of those cops from the recent shooting." "Those cops in California are so racist they just beat the snot out of anybody they don't like." "Well, I guess you guys over there have plenty of wetbacks for them to beat," she said. Then, trying to lighten things up, she joked, "Lucky you didn't get mistaken for one, playing all that 'beanerball' like all the other wetbacks." Her brother laughed softly. He didn't really like being associated with the term wetback and changed the topic. "So how did it go at the used car place? Did you get a fair trade on your old car?" "Well, the guy tried to Jew me down, but I held firm and I think it worked out okay." "It doesn't surprise me, sis. Most women don't have a head for business, but you always were quite the Indian trader when we were young." "Hey now, who wanted to be the lawyer of the family?" Vanessa laughed. After a little more joking, the conversation ended and Vanessa turned to her computer. She usually went online around this time of day before she had to go to work. Today she was feeling quite excited about it. She had spent the last four days talking online with a guy named Adrian who she had learned was attending another university about two hours away. She had been in a chatroom when all of a sudden she had gotten an instant message from some guy named Adrian. She had hesitated at first, but she replied and they had (continued) 206 Why Do So Many People Get Treated Poorly? had a great visit. He had found her accidentally because he had just sent out a general message of "hi" to anyone logged in on a university account at her university. Since then, they had talked every day and things had gotten better every day. He was funny and talking with him seemed to make her whole day go better. She had been a bit worried about the contact and hadn't given out much information about herself, but she had been relieved when she had made some calls and found out he was a real student where he said he was. She hoped he wasn't just some dumb jock, though. She was in luck-he was also online and soon they were visiting as usual. Later in the conversation she mentioned that she was Catholic and would be going to Mass that weekend. He wrote back and said his parents were devout Hindu, but he really wasn't into religion. "Hindu?" she thought and asked a few more probing questions. It turned out that his parents were first-generation immigrants from India. "India?" she had wondered aloud. "Isn't that somewhere over by Japan or was it Saudi Arabia?" This didn't sound so good. She continued to think about what she knew of people from India. "Hmmm, they don't eat cows, they are small in stature, they talk funny like that convenience store clerk on the 'Simpsons' and they're terribly sexist. After all, their women always have to be covered in robes and veils. Weird." About then she noticed that he was asking about maybe getting together sometime to meet. A few moments ago that would have sounded exciting
Journal of Linguistic Anthropology, 2005
Our culture has a big influence on the history we know and how we think about it. When persons from various cultural backgrounds meet, their differences might create unspoken hurdles to dialogue. Many different types of history shape our perceptions of who we are as individuals, family members, cultural group members, and citizens of a country. Some people limit their understanding of history to events that have been chronicled. We may not be able to read every book ever written, but we do have more access to written history. We
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