By Edward C. Stewart, Milton J. Bennett
A significantly accelerated research of the 1972 vintage through Edward Stewart, Stewart and Bennett introduce new cross-cultural comparisons drawn from contemporary study on price platforms, notion psychology, cultural anthropology, and intercultural verbal exchange. American cultural characteristics are remoted out, analyzed, and in comparison with parallel features of alternative cultures to find implications for cross-cultural interaction.
This examine of yank behavioural and notion styles analyzes Americans' perceptual methods and the way they distinction with the methods of deliberating different cultures. The textual content covers language and non-verbal behaviour and breaks down cultural styles into 4 dimensions: type of task, kind of social kin, belief of the realm, and conception of the self. This research is helping the reader study the cultural dimensions of communique and their implications for cross-cultural interplay.
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Additional info for American Cultural Patterns: A Cross-Cultural Perspective
Rather, they cast hostile glances my way. Tormented and without work, I became possessed by a devil. His "devil" was the impulse to turn to crime. ·ent on to describe how he accosted a young man on a dark street, intending to rob him, only to discover that he was assaulting an off-duty policeman. His story, as it turned out, had an uplifting ending. The policeman did not arrest him, but gave him a hundred yen and some of his own clothing, while Shattered Lives 61 urging him to haye faith in his ability to surmount his difficulties.
During this same period, an estimated 294,000 who had surrendered in northern Korea "unofficially" made their way to disembarkation ports in the American-controlled southern part of the peninsula. Between May and December of the following year, after a delay of four months, roughly three hundred thousand more were al1m'led to return home. Then, once again, the flow of repatriates was stopped, ostensibly because of adverse weather conditions. Popular animus against the Soviet Union dated back to the turn of the century, weU before the Bolshevik revolution, when czarist Russia and imperial Japan emerged as rival expansionist powers in northeast Asia.
Despite a mild Buddhist tradition of care for the weak and infirm, despite Confucian homilies about reciprocal obligations between social superiors and inferiors, and despite imperial platitudes about all Japanese being "one family" under the emperor, Japan was a harsh, inhospitable place for anyone who did not fall into a "proper" social category. There existed no strong tradition of responsibility toward strangers, or of unrequited philanthropy, or of tolerance or even genuine sympathy (as opposed to occasional sentimentality) toward those who suffered misfortune.