China Studies Wiki - User contributions [en]

The Double-Swing Model

2013-06-27T16:36:18Z

Nabonk:

=Basic questions=

How to deal with the globalised world in terms of the interpersonal, international and intercultural relations? 
How to respect cultural uniqueness in terms of differences and similarities? 

According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities.<ref>Yoshikawa 1987, p.319</ref>

=Modes of Encounter=
There are different ways of encounter and communication on which Yoshikawa built his dialogical mode of communication when individuals or cultures come across.<ref>Yoshikawa 1987, p.320</ref>

== Ethnocentric mode==
Keyword: Selectiveness 
Based on Selectiveness, both A and B do not acknowledge each others uniqueness and differences. Talking out of their own frame of reference, B has no chance to be recognized completely and stands under A.<ref>Yoshikawa 1987, p.320</ref>
[[File:ethnocentric mode Kopie.jpg]]
== Control mode==
Keyword: Manipulation 
A is well aware of the differences between A and B, perceiving B as a tool for A's aspirations. The cultural uniqueness is manipulated to achieve A's purposes. <ref>Yoshikawa 1987, p.320</ref> 
[[File:control mode Kopie.jpg]]

== Dialectical mode ==
Keyword: Fusion 
Depending on the strength of either A or B, they transform their opinion in the superior one. As seen in the second picture, the stronger opinion is the outcome or was fusioned in another opinion C.<ref>Yoshikawa 1987, p.320</ref> In that mode is still no real getting along between two parties archived, since the cultural differences and similarities aren't recognized as a whole matter. 
[[File:dialectical mode Kopie.jpg]][[File:dialectical mode_2 Kopie.jpg]]

== Dialogical mode ==
Keyword: Interdependence 
Being separated and independent of each other, A and B form a paradoxical relationship. Aware of the uniqueness from each party, the cultural integrity is respected and treated with tolerance.<ref>Yoshikawa 1987, p.321</ref> Using the dynamic process, coming from the ongoing "single" touch, A and B form a union with loosing their own identity. 
[[File:dialogical mode Kopie.jpg]]

=East & West perspectives=
Yoshikawa's theory of the Double-Swing model and seeing persons as being complete in relationships, is based upon the Buddhist philosophy of "soku" and Austrian Jewish philosopher Martin Buber's "I-Thou Relationship".

==Western Perspective: Martin Buber and his "I-Thou-Relationship"==
Overall Problem: In the world collocates Unity and Diversity. How to deal with that? 

Buber sees the human life in a "two-fold moment", between distance and relation. 
Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed. 
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings.
 
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points.

==The Buddhist philosophy "soku"==
Basic idea: Nothing in the world exists independent of a web of conditioning factors. 

To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two. 
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. 
"Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model.

=The Double-Swing Model=
[[File:wiki_double-swing integration.jpg]]

==Characteristics==
This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. 
<pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326)"</pre><ref>Yoshikawa 1987, p.326.</ref> 
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication. 
That way every party is able to recognize the whole living subject and not only some characteristics in the dialogue, as described before in the different modes of encounter.

==Benefits and Implications==
Using the double-swing model as a third perspective while meeting different cultures, an individual or a culture is able to recognize the independence of each party and the interdependence of the growing dynamics in that process. There are no barriers to implement these open basic attitude and life stance while interacting man-men, having dialogues between religions, etc. , but a reliable support in the globalized world.
 
To cooperate effectively, those implications were announced by Yoshikawa:<ref>Yoshikawa 1987, p.328.</ref> 
Difference & otherness of cultures act as positive factors and not as matters e.g. to be afraid of. They are essential for a growing process in communication. 
Furthermore works communication just in a holistic dynamic interplay with the whole persons. There is no room to focus on polarities but to use the polar experiences each party brings along to successfully overcome stereotypes and selective communication. 
For that a specific awareness of one's self and of the other parties is necessary to achieve a dialogical mode as seen in the figures above. Being aware of differences and similarities, how they developed and

=Critics=
Although Yoshikawa provides a cross cultural concept of appropriate behavior, there are remaining open questions, e.g. as followed: 
What to take care for if “cultures” meet? (concrete examples, best-practices) 
What if own acceptance of „anew-creation“ is not given? 
What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking? 
What about the Eastern dominance in that model? 
Can you really use Buber's theory representatively as a Western perspective? 
=Notes=
<references />

=References=
*Yoshikawa, Muneo (1987). “The Double-Swing Model of Cross cultural Communication between the East and the West”, in: Kincaid L., ed., Communication Theory: Eastern and Western Perspectives,New York: Academic Press,pp.319-330.

The Double-Swing Model

2013-06-27T15:57:44Z

Nabonk:

=Basic questions=

How to deal with the globalised world in terms of the interpersonal, international and intercultural relations? 
How to respect cultural uniqueness in terms of differences and similarities? 

According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities.<ref>Yoshikawa 1987, p.319</ref>

=Modes of Encounter=
There are different ways of encounter and communication on which Yoshikawa built his dialogical mode of communication when individuals or cultures come across.<ref>Yoshikawa 1987, p.320</ref>

== Ethnocentric mode==
Keyword: Selectiveness 
Based on Selectiveness, both A and B do not acknowledge each others uniqueness and differences. Talking out of their own frame of reference, B has no chance to be recognized completely and stands under A.<ref>Yoshikawa 1987, p.320</ref>
[[File:ethnocentric mode Kopie.jpg]]
== Control mode==
Keyword: Manipulation 
A is well aware of the differences between A and B, perceiving B as a tool for A's aspirations. The cultural uniqueness is manipulated to achieve A's purposes. <ref>Yoshikawa 1987, p.320</ref> 
[[File:control mode Kopie.jpg]]

== Dialectical mode ==
Keyword: Fusion 
Depending on the strength of either A or B, they transform their opinion in the superior one. As seen in the second picture, the stronger opinion is the outcome or was fusioned in another opinion C.<ref>Yoshikawa 1987, p.320</ref> In that mode is still no real getting along between two parties archived, since the cultural differences and similarities aren't recognized as a whole matter. 
[[File:dialectical mode Kopie.jpg]][[File:dialectical mode_2 Kopie.jpg]]

== Dialogical mode ==
Keyword: Interdependence 
Being separated and independent of each other, A and B form a paradoxical relationship. Aware of the uniqueness from each party, the cultural integrity is respected and treated with tolerance.<ref>Yoshikawa 1987, p.321</ref> Using the dynamic process, coming from the ongoing "single" touch, A and B form a union with loosing their own identity. 
[[File:dialogical mode Kopie.jpg]]

=East & West perspectives=
Yoshikawa's theory of the Double-Swing model and seeing persons as being complete in relationships, is based upon the Buddhist philosophy of "soku" and Austrian Jewish philosopher Martin Buber's "I-Thou Relationship".

==Western Perspective: Martin Buber and his "I-Thou-Relationship"==
Overall Problem: In the world collocates Unity and Diversity. How to deal with that? 

Buber sees the human life in a "two-fold moment", between distance and relation. 
Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed. 
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings.
 
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points.

==The Buddhist philosophy "soku"==
Basic idea: Nothing in the world exists independent of a web of conditioning factors. 

To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two. 
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. 
"Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model.

=The Double-Swing Model=
[[File:wiki_double-swing integration.jpg]]

==Characteristics==
This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. 
<pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326)"</pre><ref>Yoshikawa 1987, p.326.</ref> 
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication.

=Implications=
Difference & otherness as positive factors
-> essential for growth in communication process
Communicator is always active
-> never a passive reactor to communication, but an active creator of own stimuli
Dynamic interplay with whole persons
->focus polar posits - not polar experiences
Self & Other Awareness
->Process in which one's essential identity takes place

=Critics=
Although Yoshikawa provides a cross cultural concept of appropriate behavior, there are remaining open questions, e.g. as followed: 
What to take care for if “cultures” meet? (concrete examples, best-practices) 
What if own acceptance of „anew-creation“ is not given? 
What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking? 
What about the Eastern dominance in that model? 
Can you really use Buber's theory representatively as a Western perspective? 
=Notes=
<references />

=References=
*Yoshikawa, Muneo (1987). “The Double-Swing Model of Cross cultural Communication between the East and the West”, in: Kincaid L., ed., Communication Theory: Eastern and Western Perspectives,New York: Academic Press,pp.319-330.

The Double-Swing Model

2013-06-27T15:54:00Z

Nabonk: /* Dialogical mode */

=Basic questions=

How to deal with the globalised world in terms of the interpersonal, international and intercultural relations? 
How to respect cultural uniqueness in terms of differences and similarities? 

According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities.<ref>Yoshikawa 1987, p.319</ref>

=Modes of Encounter=
There are different ways of encounter and communication on which Yoshikawa built his dialogical mode of communication when individuals or cultures come across.<ref>Yoshikawa 1987, p.320</ref>

== Ethnocentric mode==
Keyword: Selectiveness
Based on Selectiveness, both A and B do not acknowledge each others uniqueness and differences. Talking out of their own frame of reference, B has no chance to be recognized completely and stands under A.<ref>Yoshikawa 1987, p.320</ref>
[[File:ethnocentric mode Kopie.jpg]]
== Control mode==
Keyword: Manipulation
A is well aware of the differences between A and B, perceiving B as a tool for A's aspirations. The cultural uniqueness is manipulated to achieve A's purposes. <ref>Yoshikawa 1987, p.320</ref> 
[[File:control mode Kopie.jpg]]

== Dialectical mode ==
Keyword: Fusion
Depending on the strength of either A or B, they transform their opinion in the superior one. As seen in the second picture, the stronger opinion is the outcome or was fusioned in another opinion C.<ref>Yoshikawa 1987, p.320</ref> In that mode is still no real getting along between two parties archived, since the cultural differences and similarities aren't recognized as a whole matter. 
[[File:dialectical mode Kopie.jpg]][[File:dialectical mode_2 Kopie.jpg]]

== Dialogical mode ==
Keyword: Interdependence
Being separated and independent of each other, A and B form a paradoxical relationship. Aware of the uniqueness from each party, the cultural integrity is respected and treated with tolerance.<ref>Yoshikawa 1987, p.321</ref> Using the dynamic process, coming from the ongoing "single" touch, A and B form a union with loosing their own identity. 
[[File:dialogical mode Kopie.jpg]]

=Development of Diaological mode=

=East & West perspectives=
Yoshikawa's theory of the Double-Swing model and seeing persons as being complete in relationships, is based upon the Buddhist philosophy of "soku" and Austrian Jewish philosopher Martin Buber's "I-Thou Relationship".

==Western Perspective: Martin Buber and his "I-Thou-Relationship"==
Overall Problem: In the world collocates Unity and Diversity. How to deal with that? 

Buber sees the human life in a "two-fold moment", between distance and relation. 
Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed. 
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings.
 
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points.

==The Buddhist philosophy "soku"==
Basic idea: Nothing in the world exists independent of a web of conditioning factors. 

To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two. 
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. 
"Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model.

=The Double-Swing Model=
[[File:wiki_double-swing integration.jpg]]

==Characteristics==
This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. 
<pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326)"</pre><ref>Yoshikawa 1987, p.326.</ref> 
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication.

=Implications=
Difference & otherness as positive factors
-> essential for growth in communication process
Communicator is always active
-> never a passive reactor to communication, but an active creator of own stimuli
Dynamic interplay with whole persons
->focus polar posits - not polar experiences
Self & Other Awareness
->Process in which one's essential identity takes place

=Critics=
What to take care for if “cultures” meet? (concrete examples, best-practices) 
What if own acceptance of „anew-creation“ is not given? 
What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking? 
What about the Eastern dominance in that model?

=Notes=
<references />

=References=
*Yoshikawa, Muneo (1987). “The Double-Swing Model of Cross cultural Communication between the East and the West”, in: Kincaid L., ed., Communication Theory: Eastern and Western Perspectives,New York: Academic Press,pp.319-330.

File:Dialogical mode Kopie.jpg

2013-06-27T15:53:47Z

Nabonk:

The Double-Swing Model

2013-06-27T15:53:34Z

Nabonk: /* Dialectical mode */

=Basic questions=

How to deal with the globalised world in terms of the interpersonal, international and intercultural relations? 
How to respect cultural uniqueness in terms of differences and similarities? 

According to Yoshikawa, the Double-Swing model presents a way to close these gaps and supports a constructive intercultural communication between individuals and cultures. With both communicating parties understanding communication as an infinite process, they change during the intercourse and reach a higher position of tolerance and knowledge to deal with intercultural differences and similarities.<ref>Yoshikawa 1987, p.319</ref>

=Modes of Encounter=
There are different ways of encounter and communication on which Yoshikawa built his dialogical mode of communication when individuals or cultures come across.<ref>Yoshikawa 1987, p.320</ref>

== Ethnocentric mode==
Keyword: Selectiveness
Based on Selectiveness, both A and B do not acknowledge each others uniqueness and differences. Talking out of their own frame of reference, B has no chance to be recognized completely and stands under A.<ref>Yoshikawa 1987, p.320</ref>
[[File:ethnocentric mode Kopie.jpg]]
== Control mode==
Keyword: Manipulation
A is well aware of the differences between A and B, perceiving B as a tool for A's aspirations. The cultural uniqueness is manipulated to achieve A's purposes. <ref>Yoshikawa 1987, p.320</ref> 
[[File:control mode Kopie.jpg]]

== Dialectical mode ==
Keyword: Fusion
Depending on the strength of either A or B, they transform their opinion in the superior one. As seen in the second picture, the stronger opinion is the outcome or was fusioned in another opinion C.<ref>Yoshikawa 1987, p.320</ref> In that mode is still no real getting along between two parties archived, since the cultural differences and similarities aren't recognized as a whole matter. 
[[File:dialectical mode Kopie.jpg]][[File:dialectical mode_2 Kopie.jpg]]

== Dialogical mode ==
Keyword: Interdependence
Being separated and independent of each other, A and B form a paradoxical relationship. Aware of the uniqueness from each party, the cultural integrity is respected and treated with tolerance.<ref>Yoshikawa 1987, p.321</ref> Using the dynamic process, coming from the ongoing "single" touch, A and B form a union with loosing their own identity.
[[File:dialogical mode Kopie.jpg]]
=Development of Diaological mode=

=East & West perspectives=
Yoshikawa's theory of the Double-Swing model and seeing persons as being complete in relationships, is based upon the Buddhist philosophy of "soku" and Austrian Jewish philosopher Martin Buber's "I-Thou Relationship".

==Western Perspective: Martin Buber and his "I-Thou-Relationship"==
Overall Problem: In the world collocates Unity and Diversity. How to deal with that? 

Buber sees the human life in a "two-fold moment", between distance and relation. 
Not carrying out a solution for the biased problem, Buber was confronted with three stages of modes before reaching his "I-Thou-Relationship" philosophy, that is positioned in the dialogical mode of communication and encounter. Trying to attain a solution in mysticism, e.g. mythologies and philosophies of Orient, he still wondered how unity is created and reached an "existential stage" since individuals are irreplaceable notwithstanding mysticism claimed. 
Eventually Buber apprehends the dialogical mode and shifts into the idea of "Inter"subjective unity that can be reached best with face-to-face meetings.
 
Constructing his Philosophy of Dialogue he distinguishes between the related moments of "I-IT" and "I-THOU" relationships. Whilst "I-IT" abides the experience one has with an individual or a culture, forming perceived happenings into abstracted objects, the "I-THOU" part recognizes the whole living subject and the relation one has with "Thou" without restricting to few experienced points.

==The Buddhist philosophy "soku"==
Basic idea: Nothing in the world exists independent of a web of conditioning factors. 

To deal with that idea, there are two ways: one in "Clinging" to that fact of conditioning matters and accepting that there is either one or two. 
Another way is the "Middle Way" by recognizing, that there are two matters, although one cannot say whether it is one or two. 
"Soku" stands for "not one, not two" and is based upon the Japanese 即非("Soku-hi), which is a term of the Kyoto School of Eastern philosophy. Yoshikawa describes, that the world is a complementary Interplay of the world of category and non-category, and uses this paradoxical relationship between "not one, not two" for his third perspective, the double-swing model.

=The Double-Swing Model=
[[File:wiki_double-swing integration.jpg]]

==Characteristics==
This conceptualization has the attribute that it is neither monoistic „o“, nor dualistic „o o“, since the Möbius strip shows a clear "Identity-in-Unity" „∞”, with one point of touch during a communicational process. 
<pre style="white-space:-moz-pre-wrap; white-space:-pre-wrap; white-space:-o-pre-wrap; white-space:pre-wrap; word-wrap:break-word;">“The Act of meeting between two different beings without eliminating the otherness of each other & without reducing the dynamic tension created with the meeting.”(Yoshikawa 1987:326)"</pre><ref>Yoshikawa 1987, p.326.</ref> 
The continuous process of anew creation by the dynamic flow of diaological interaction, positions both communicators into a new role: everyone is always an active creator of one's own stimuli and never a passive reactor during the communication.

=Implications=
Difference & otherness as positive factors
-> essential for growth in communication process
Communicator is always active
-> never a passive reactor to communication, but an active creator of own stimuli
Dynamic interplay with whole persons
->focus polar posits - not polar experiences
Self & Other Awareness
->Process in which one's essential identity takes place

=Critics=
What to take care for if “cultures” meet? (concrete examples, best-practices) 
What if own acceptance of „anew-creation“ is not given? 
What about Buber‘s „narrow-ridge“ (face-to-face requirement)? Representative for western thinking? 
What about the Eastern dominance in that model?

=Notes=
<references />

=References=
*Yoshikawa, Muneo (1987). “The Double-Swing Model of Cross cultural Communication between the East and the West”, in: Kincaid L., ed., Communication Theory: Eastern and Western Perspectives,New York: Academic Press,pp.319-330.

File:Dialectical mode Kopie.jpg

2013-06-27T15:53:22Z

Nabonk:

2013-06-26T19:04:37Z

2013-06-26T16:26:18Z

Nabonk:

'''Kettner/Terberl/Woesler Seminar "Comparing Cultures"'''

All reading texts downloadable on [https://e-learning.dmz.uni-wh.de/moodle/login/index.php internal Moodle Course Page]

Click here to learn [http://wiki.vm.rub.de/uvu/index.php/uvu:Community_Portal how to use this Wiki.]

==Presentations/Papers:==
*Nathalie Bonk on [[The Double-Swing Model]], from Muneo Yoshikawa: “The Double- Swing Model of Cross cultural Communication between the East and the West”, in: Kincaid L.,ed., Communication Theory: Eastern and Western Perspectives,New York: Academic Press,pp 319-330.
*Simon B. on [[Intercultural Sensitivity]], from Milton Bennett, Nancy Adler ...
*Tobias L. on Perlmutter, Howard V.: The Tortuous Evolution of Multinational Enterprises. In: Columbia Journal of World Business 1 (1969), pp. 9-18.
*Presentation by Marc Mallocci and Lutz Stoffels: Hall, Edward T (1976): “[[Culture as Identification]]“, in “Beyond Culture“, published by Anchor Books/Doubleday, pp.1-25, 223-240
*Paper by Lutz Stoffels: “[[The West versus China]]“,based on: Thomas, Alexander/Kinast, Eva-Ulrika/Schroll-Machl, Sylvia (2003):“Theoretische Grundlagen interkultureller Kommunikation und Kooperation”, in “Handbuch Interkulturelle Kommunikation und Kooperation, Band 1: Grundlagen und Praxisfelder”, published by Vandenhoeck & Ruprecht, pp. 1-31, and more!

==Rules==
*No notebooks or cell phones (exception: Leo appointee)
*All: read required reading before class and come prepared! 2 presentations or 1 presentation (2 people per presentation) and 1 paper
*Please document all presentations and papers on Wiki (http://wiki.vm.rub.de/uvu/index.php/Comparing_Cultures) and comment on peers' contributions

==Sessions==




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Session
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Date
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Powerpoint
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Literatur
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Presentation by (add name)
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1
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17-Apr
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Kettner Session 1
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Definition
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2
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24-Apr
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Kettner Session 2
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Huntington
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3
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8-May
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Multiculturalism Video clips (Klavan)
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3
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Definitions: Culture, Multicultural
Communication
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DE Heringer, Hans Jürgen (2004):
Interkulturelle Kommunikation. Tübingen/Basel;
Kultur und Sprache pp 105-108, Kulturstandandards und
Stereotypen pp 181-203, Critical Incidents pp 213-221
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3
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DE Maletzke, Gerhard (1996).
Interkulturelle Kommunikation. Opladen; Kultur pp
7-19, Nation als Kulturkomponente pp 42-47
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3
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DE Hofstede, Geert (2001). Lokales
Denken, globales Handeln. München; Vorwort pp V-X
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4
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15-May
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Own cultural experiences
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ppt, student contributions
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</td>
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4
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Critical incidents in intercultural
encounters
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EN Terri Morrison "Kiss, Bow or Shake
Hands" 2nd edition mit aufnehmen für
Referate/Rollenspiel-Vorbereitung einzelner
Studierender. (HERE UP TO 20 STUDENTS CAN SIGN UP!!!)
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4
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Culture Shock
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EN Cora DuBois 1951, as quoted in: Bruce
La Brack, Bruce and Berado, Kate, Theoretically &
Practically Speaking ... Is it time to retire the U
and W-Curves of Adjustment, Forum on Education Abroad,
Austin 2007
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4
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EN REQUIRED READING Kalervo Oberg:
“Talk to the Women’s Club of Rio de Janeiro” (Aug. 3,
1954), published in 1954 by Bobbs-Merrill,
republished 1960 Practical
Anthropology (7:177-182)
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</td>
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4
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Situations in the foreign culture
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ppt, role play
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</td>
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5
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22-May
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Intercultural Competences
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ppt, role play
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Problem oriented approaches
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exoticizing Kohls, social constructivist
Spengler, Huntington, psychological
approach - EN Kohls, Robert L.: Models for contrasting
and comparing cultures, 1977
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5
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DE REQUIRED READING Spengler, Oswald:
Der Untergang des Abendlandes, München:
Deutscher Taschenbuch-Verlag, März 2006
(Ungekürzte Ausgabe, 17. Auflage); Morphologie
der Weltgeschichte pp 1-34, Weltgeschichte und
Hochkulturen pp 579-616
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6
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29-May
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Solution oriented approach
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EN Hall, Edward T., Beyond Culture,
Harvest 1977: Introduction pp 1-8, chapter 1 The
paradox of culture pp 9-24, chapter 15 Culture as
Identification pp 223-240; Culture Maps
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6
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EN REQUIRED READING Woesler, Martin: A
new model of cross-cultural communication... /
Martin Woesler, - Berlin et al. : Europäischer
Univ.verl., 2009, Comparative Cultural Science ; 1,
ISBN 978-3-89966-341-9, 2. Auflage; Überblick:
pp. 1-32
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Historical develop-ment ...
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… of multicultural understanding - DE
Hegel, G.W.F., Vorlesungen über die Philosophie der
Weltgeschichte,
Berlin 1822-1832
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EN Jaspers, Karl; Bullock, Michael (Tr.)
(1953). The Origin and Goal of History (1st English
ed.). London: Routledge and
Keegan Paul.
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DE Jaspers, Karl (1949). Vom Ursprung und
Ziel der Geschichte (1st ed.). München: Piper
Verlag; Achsenzeit S. 19-42; Achsenzeit und Folgen S.
76-86; Einleitung S. 15-18; 93-97 Orient und Okzident.
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6
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DE REQUIRED READING Holenstein, Elmar:
Philosophie-Atlas. Orte und Wege des Denkens. Ammann
2004; pp 48-55, 60-61, 122-125
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7
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5-Jun
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FR Perlmutter, Howard V.: “L’entreprise
internationale – Trois conceptions”, in Revue
Economique et Sociale (Mai 1965) 151-165
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EN Perlmutter, Howard V.: The Tortuous
Evolution of Multinational Enterprises. In: Columbia Journal of
World Business. 1969, Heft 1, S. 9–18
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7
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</td>
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EN Yoshikawa, Muneo: engl. Übers.
“The Double-Swing Model of Cross-cultural
Communication between the East and the West”, in:
Kincaid L., ed., Communication Theory: Eastern and
Western Perspectives, New York: Academic
Press, pp 319-330
</td>
<td style="width:50.0pt;border-top:none;
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</td>
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7
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valign="bottom" width="50">
 
</td>
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width="100">
Culture Maps
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see above (Woesler)
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</td>
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8
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valign="bottom" width="50">
12-Jun
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width="100">
Method of Comparison
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width="200">
Categorization by Hofstede, Minkov,
Trompenaar, Kluckhohn/Strodtbeck - EN Hofstede, Geert
(1980) Culture's Consequences – International
Differences in Work Related Values, Newbury Park,
London, Neu Delhi 1980, ISBN 0-8039-1306-0; Summary pp
7-12, Integrating the four dimensions pp 211-231 (die
vier Dimensionen als Referate/Rollenspiel-Vorbereitung
einzelner Studierender)
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</td>
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8
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valign="bottom" width="50">
 
</td>
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valign="bottom" width="100">
 
</td>
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width="200">
EN Peter B. Smith, Michael Harris Bond:
Social Psychology Across Cultures, Allyn & Bacon,
February 1994; Critical view on Hofstede pp 35-45,
Crosscultural Interaction pp 163-176
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</td>
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8
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width="200">
EN REQUIRED READING Michael Minkov,
What makes us different and similar, 2007; Summary
etc pp vii-12, Exclusionism pp 47-52, Restraint pp
111-117, Flexibility pp 163-170
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</td>
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style="mso-yfti-irow:28;height:132.0pt;mso-height-source:userset">
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9
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nowrap="nowrap" valign="bottom" width="50">
19-Jun
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Method of deriving Cultural Standards:
Thomas
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valign="bottom" width="200">
DE REQUIRED READING Thomas, Alexander:
Hrsg. zus. mit Eva-Ulrike Kinast, Sylvia
Schroll-Machl: Handbuch Interkulturelle
Kommunikation und Kooperation. 2 Bände. Bd 1:
Grundlagen und Praxisfelder; Einführung pp
7-18, chapter 1.1 Kultur und Kulturstandards pp
19-31; Bd
2: Länder, Kulturen und Interkulturelle
Berufstätigkeit. Vandenhoeck & Ruprecht,
Göttingen, 2003; Vorwort pp 7-8, Einführung
pp 9-18, Kapitel 1 Kulturstandardmethode pp 19-23 (die
einzelnen Länder als
Referate/Rollenspiel-Vorbereitung einzelner
Studierender)
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</td>
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<tr
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9
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</td>
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width="100">
Cultural Standards
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width="200">
The West versus China. Ppt, role
play
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</td>
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<tr
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10
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valign="bottom" width="50">
26-Jun
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width="100">
Colors in different cultures
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width="200">
ppt, role play
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</td>
</tr>
<tr
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<td style="width:50.0pt;border:solid windowtext 1.0pt;
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10
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</td>
<td style="width:50.0pt;border-top:none;border-left:
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Marketing in different cultures
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ppt, role play
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</td>
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<tr style="mso-yfti-irow:32;height:15.0pt">
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11
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3-Jul
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Review
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</td>
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</td>
</tr>
<tr style="mso-yfti-irow:33;height:39.0pt">
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12
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10-Jul
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buffer
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width="200">
Matthes: Lebenswirklichkeit; Operation
"Vergleichen" (Leitdifferenz von traditionell und
modern); Nation und Kultur, Gesicht nehmen und geben;

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style="mso-yfti-irow:34;mso-yfti-lastrow:yes;height:77.25pt">
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13
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17-Jul
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valign="bottom" width="100">
buffer
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<td style="width:50.0pt;border-top:none;border-left:
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Srubar: zirkuläres Denken (wir als
Kulturmitglieder definieren Kultur), bzgl. Denken,
Handeln, Fühlen der Akteure; Luhmann: In Zirkel
des Vergleichens Unterscheidungen einführen, die
das Prozessieren des Vergleichens zu beobachten;
Nostrifizierung und Relativismus vermeiden; Kritik:
Kultur sei angeblich als Wissen präsent;
Lebenswelt als Tertium comparationis; 
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