culture differences essay

Concept of Cultural Differences in Society Essay

Introduction, the secret life of bees, cultural factors, cultural differences, cultural identity and cultural bias as displayed in the film, the concept of cultural patterns, verbal and non-verbal intercultural communication.

The history of cultures is as old as human existence and generally involves the values of a community, society, or a group of people living or working together.

People’s way of interpreting issues including verbal and non-verbal communication signals or body language, events, dressing modes, and general lifestyles lead to creation of a particular cultural pattern of a specific community or social set up.

These similar attributes of a particular lifestyle to a specific community or group of people contribute to the cultural identity of that community. People with the same cultural identity interpret experiences the same, behave the same, lead a similar lifestyle, and understand the world from a similar point of view.

However, cultural identities differ from one community to another and from country to the other. With little knowledge on the cultural differences, one can easily assume some conventions, notions, and taboos and interpret them differently not knowing that different values mean different things across different cultures.

In cases where one culture assumes other cultures, then cultural biasness hulks which in most cases causes adverse effects including frustration even in public.

Cultural differences also are of importance in the business world; for instance, during or after business negotiation, a handshake may signify different things in different cultures. In some cultures, it may mean a deal has been sealed or an agreement reached while others may interpret it as the start of serious negotiations.

The aspects of cultural differences remain of great importance to the peaceful coexistence of different people of the world, good business performances, healthy families and good relationships.

Many films and movies together with many volumes of books seeking to exemplify the importance of upholding and acknowledging the diversity of cultural differences focus on bring out the cultural factors and dimensions of cultural patterns across different communities and societies.

One of the many films of such calibre is “The secret life of bees.” This film contains a story of Lily, a fourteen-year-old girl and the setting of the story is South Carolina in 1964 directed by Gina Prince-Bythewood. The story entirely revolves around the lives of Lily, her caregiver Rosaleen, and her father T. Ray.

Lily’s mother dies when Lily is just four years of age. The death of Lily’s mother leaves Lily under the care of her father and a caregiver, Rosaleen.

The relationship between Lily and her father is poor and at the age of fourteen, Lily and the caregiver run away from the family especially the father to other town. Lily’s family is probably nuclear because there is no mention of her uncles, aunts or anyone else from an extended family.

This insight might underscore the reason why upon the death of Lily’s mother, she remains under the care of an unloving father. According to Hofstede’s dimensions of cultural patterns, this family practised individualism, it lived separated from the extended family and only integrated between the members of the nuclear family.

The resources of this family provided only to its members. Moreover, the events surrounding the death of Lily’s mother indicate strongly that the family is nuclear.

Shortly before the death of Lily’s mother, Lily sits close to her mother and immediately her father comes in, a quarrel ensures and lily’s mother packs her belongings ready to leave the house and probably the estranged marriage.

Amidst the heated quarrel, Lily’s mother picks a gun ready to kill her husband but the gun ends up in the hands of Lily’s father then to the floor and finally in the hands of Lily who shoots her mother and this typifies Hofstede’s individualistic cultural pattern.

Conventionally, many societies, communities, and cultures hold that men should be superior to women; that is before the emergence of the affirmative action that ‘threatens’ manhood as many men would love to think.

From Lily’s family, it is clear that, their culture is deeply rooted in this believe. Lily’s mother wants to kill Lily’s father but she fails utterly for no apparent reason; perhaps being a woman, she is weak to kill a man.

Given the cultural misconstrued conceptions of male dominancy and superiority, Lily’s father has to struggle under all means and get the gun out of his wife’s hands and he succeeds to the chagrin of the berated woman.

Furthermore, this aspect of masculinity dominance spiced with chauvinism comes out clearly, when Rosaleen is beaten and arrested; she admits, “…I was beaten by Posey and other men” (Prince-Bythewood).

Rosaleen insults some men playing cards and in retaliation, the best way for these men to punish seemingly uncouth woman is by beating her thoroughly.

Lily hates the punishment her father gives her of kneeling on the white grit on the kitchen floor for going to the peach orchard. All these uncalled mistreatment of women typifies a society characterized by chauvinism.

Another major cultural factor, which many cultures look into, involves avoidance of uncertainties. This factor rotates around the search by the members of the society to know the truth about why things are the way they are.

Lily in this film runs away from her father to another town, which bears the history of her mother. In that town, she even cheats by claiming that she is orphaned simply because she fears to tell the truth but she looks for ways of acceptance as she seeks the truth about her mother. Lily says, “…that’s what I knew about myself.

She was all what I wanted but I took her away…” (Prince-Bythewood, 2008). By the time Lily’s mother dies, Lily has known little about her and this fact is among other reasons why she chooses to run away.

She wants to know more about her mother; a cultural factor that most cultures withhold. Cultures often seek to establish issues like their origin among other things and Lily follows the same line when she seeks to know the truth regarding her mother’s ancestry and origin.

According to Edward Hall’s perspective, cultural differences occurring across cultures involve context, time, and space. Some cultures have their values and beliefs explained clearly and in details in what Hall terms high contextual culture while others assume many details with no clarity of the cultural values and therefore, every person views the world differently to form the low contextual culture.

Lily’s culture is in the low contextual culture because, what Rosaleen tells her about bees is what she believes. Rosaleen tells Lily that bees’ swarms are omen that usually heralds death. Lily believes this version of story simply because her culture does not give details and meaning of bees swarming.

The August house where Lily and Rosaleen are living is a big house with many cots, beekeeping area, and honey processing chambers. The cots are spacious and the entire territory remains under the custody of a woman called August.

Some people naturally want to dominate in terms of space such as owning a big house, big car, big office and/or even big living room, which is the culture in Augusts’ house.

This family is also different from the family, which Lily has known since birth. August lives here with her sister keeping bees for their livelihood. People here love one another and culture of relationships with opposite sex is allowed. Lily’s gets a boyfriend and nobody punishes her contrary to what happened back at home when her father finds her in the peach orchard garden at night only to think she is with a man.

In the August’s community where Lily and Rosaleen live after running away from Lily’s father, has unique identity. Women are actively involved in beekeeping and to the Lily’s surprise; the honey from bees is used in many ways apart from what Lily thinks. Lily says, “They eat it, bathe in it, take it as medicine and make candles with it” (Prince-Bythewood).

Most cultures use honey as food but they do not bathe in it, but in this culture, things are different. In this community also, women work; they are not homemakers only. Lily says, “I enjoyed learning how to tend to August honey making machine” (Prince-Bythewood, 2008). These are specific cultural identities for the August’s community.

On the other hand, Lily’s community is characterised by male superiority leading to male biasness both in power leadership and in economy.

Community cultural patterns also come out in the film through worship and people’s beliefs. In Lily’s community, nothing is said concerning worship whatsoever.

Therefore, presumably most of the people in this (Lily’s) community are atheists. Nevertheless, to the August’s community, worship forms part of their lifestyles; the honey containers bear the image of Virgin Mary.

Back in the August’s house, there is also the statue of the ‘black’ Mary where people from the community come to pray during turbulent times. For instance, Zach’s mother prays before the black Madonna when Zach disappears from home. Zach finally comes back even though May has killed herself because of Zach’s disappearance.

The Lily’s community bears a unique characteristic of people running away from sour marriages and poor performing families. Those running away normally have little instinct of coming back.

In a conversation between Lily and her father, the father says, “…your mother was packing to go away and never return back to us” (Prince-Bythewood, 2008).

The mother wanted to ran away from problems in her marriage and family other than solving them. In addition, Lily and her caregiver run away from the unloving father and when the father finds her in August’s house, Lily refuses to go home with him and this prompts her father to give August the permission to take care of her.

Placing the long statue of Virgin Mary in the living room signifies and conveys the message that the family believes in one true God. This phenomenon non-verbally shows that, members of the community worship a heavenly being whose mother was Virgin Mary.

On verbal communication, Lily looks straight to her father’s eyes and says, “People who tell lies like you should burn in hell” (Prince-Bythewood, 2008) which shows boldness and sincerity of the heart; in fact, Lily is tired with her father and so she simply puts her feelings plainly.

To some communities, it is a taboo to talk straight to the eyes of elders especially parents but Lily’s culture seems different. However, in August’s community, things are different; people write the things disturbing them in pieces of paper and paste them in cracks of a wall that typifies a notice board.

People like May die out of frustration which would have otherwise been solved by speaking out of her mind if the culture allowed such. The forms of communication highlighted in the two scenarios, relate to the acculturation and the adjustment theory of intercultural communication in that, Lily and Rosaleen, from a different culture adjust their cultural patterns to fit in August’s culture.

On a more general overview on the economic growth globally, many modern multinational and multicultural organizations are now in existence comprising employees from different diverse communities.

In such organizations, therefore intercultural communication becomes of great importance. Acceptance, understanding and appreciating other cultures in these organizations creates a sense of belong which culminates into friendship, togetherness and good performance.

As Lusting & Koester observe, “The international business world contains a mix of diverse cultural backgrounds and work experiences resulting in the demand to know what the other culture is all about” (2010, p. 279).

Good Intercultural relations created by good intercultural verbal and non-verbal communication among the different cultures in these organizations would help good business performance and economic targets realization.

Cultural differences do exist between different communities and these differences in most cases cut across all communities and societies locally and internationally.

Cultural patterns strengthen the cultural values and beliefs, which comprise the cultural identification of a particular community. The differences in the cultures across communities call for a clear understanding of the cultures before one can interpret an experience to avoid cultural biasness and frustrations because different things mean or signify different issues in different communities.

Furthermore, in businesses and work places, cultural differences remain an important aspect of concern because signals in one culture might imply something different in another culture.

Lusting, M., & Koester, J. (2010). Intercultural competence: Interpersonal Communication Across cultures (6 th Ed.). New York: Allyn & Bacon.

Prince-Bythewood, G. (Director). (2008). The Secret of Bees. [Film]. USA: Fox Searchlight Pictures.

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IvyPanda. (2019, March 25). Concept of Cultural Differences in Society. https://ivypanda.com/essays/cultural-differences/

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15 Cultural Differences Examples

Examples of cultural differences include differences in values, norms , beliefs, mores , rituals , mannerisms, and expressions between different societies.

We can also identify cultural differences in eating and drinking habits, religious beliefs, moral beliefs, rituals, time management, sanitation, greeting, gift giving, exchange, conformity , rebelliousness, sports, language, work ethic , marriage, and so on can all be cultural.

It is common to apply Hofstede’s cultural dimensions theory to analyze different dimensions of cultures (Hofstede, 2011).

Cultural Differences Examples

• Kinship – Kinship principles generally form the basis of societal organization. Families consisting of at least one parent and one child are customary in all societies, but there are many differences beyond this.
• Marriage – Marriage and families seem to be human universals, but there is significant variability in customs related to these aspects of social life.
• Sexuality – Interestingly enough, societies vary significantly in the degree to which they encourage or discourage intimacy and its different forms at different stages of life.
• Art – Virtually all societies have some forms of art. Visual art, music, song, dance, literature, etc. of different cultures vary significantly.
• Religion – Religious beliefs and practices are features of all known societies, but they vary significantly between cultures.
• Gender – Categorizing children into the binary categories of female and male is fairly common, but there is significant cultural variability in the toleration of switching categories and the number of genders .
• Sports – Games and sports seem to be human universals, but the types of games and sports played by different cultures vary.
• Dwellings – Different societies, often due to environmental as well as cultural reasons, have very different types of houses or dwellings.
• Celebrations – Cultural celebrations in different cultures include New Years Eve, Chinese new year, birthdays, and Diwali.
• Cultural taboos – While there are some universal taboos, you’ll also notice that some cultures consider certain things you consider ‘normal’ to be very much taboo! For example, some cultures encourage eye contact while other cultures find it offensive.
• Rites of passage – Rites of passage can include the walkabout in Indigenous Australian culture, baptisms in Christianity, school graduation ceremonies, and so forth.
• Worldviews – In broad strokes, Western nations like the modern United States have had a strong history of individualism , while Indigenous cultures often embrace communalism and stewardship of nature.
• Dress codes – When you travel the world, you quickly learn that some cultures encourage conservative dress, such as covering your shoulders and knees in public.
• Food and eating habits ( foodways ) – This includes not only what you eat, but when. Go to Spain, for example, and learn all about very late dinners!
• Educational methods – In 21 st Century Western nations, we are accustomed to formal education in classrooms and standardized testing. But go to Indigenous Australian communities, and we can see that they have their own learning styles heavily reliant on story sharing, symbolism, and non-verbal cues.

Thought Bubble: Are We Really All That Different?

Some anthropologists and biologists have argued against the empirical assumption that cultures are as variable as we might think.

These anthropologists argue that there are cultural universals – concepts that unite all cultures.

Kinship, mourning, birth, the experience of empathy and sympathy, fear, concepts of luck, the use of grammar, exchange, cooperation, competition, aggression, reciprocity, and the biological needs, are some of the constant elements of human experience that go against the assumption that world cultures are fundamentally different (Brown 2004).

Common Categories of Cultural Difference

Unlike many other mammals, human adults rarely live alone. Families are the basic building blocks of any society.

How big these families are and how they are composed varies significantly between cultures.

Consider this example: you are a parent worried about your children no longer living with you when you’re too old for productive work. Some children will grow up and get married. Once they’re married, some children will have to stop living with their parents.

It is, therefore, necessary to decide who lives where. Rules that determine this are called marital residence rules. They differ significantly between cultures (Ember, 2022).

The two most common marital residence rules specify the gender expected to stay and the one expected to leave. When the rule states that the daughter must stay and her husband must move to where her family resides, it is called a matrilocal residence rule.

The inverse is called a patrilocal residence rule. These account for around 85% of the cases social scientists know about, but patrilocal residence is far more common among cultures.

2. Marriage

Different cultures have varying rules for how many people one can be married to simultaneously, what kind of marriage partner one is allowed, and so on.

In virtually all societies known to social scientists today, it is prohibited to marry one’s brother, sister, or parent. Most societies extend this to include the entire kin group.

There are, however, significant cultural differences regarding community exogamy/endogamy, cousin marriage, arranged marriage, polygyny/polyandry, and so on (Ember, 2021).

Let’s take the example of community exogamy and endogamy. Community exogamy refers to marriage with a spouse from another community. Endogamy refers to marriage within the community.

The most common rule is to allow marriage both within and outside of the community, as it is accepted in, for example, European countries. Community exogamy occurs in around 33% of the world’s societies, while endogamy occurs in 7.5% (Kirby et al., 2016).

Another example of cultural variation can be observed in rules concerning the toleration of cousin marriage. Some societies, like the Selk’nam of Tierra del Fuego, are averse to marriage between related people (Gusinde, 1931). Others, like the Komachi of southern Iran, prefer being married to their kin (Bradburd, 1990, p. 115).

There are interesting differences regarding the arts of different cultures that can be seen through analysis.

For example, since egalitarian societies tend to value sameness and stratified societies tend to value hierarchies, the art of egalitarian societies will often contain more repetition than the art of stratified ones (Fischer, 1961).

4. Religion

Religious beliefs and practices vary significantly from culture to culture and change over time.

Different societies have different gods, spirits, types of rituals , and supernatural forces.

Religion itself appears to be common across many cultures, but the specifics are not. According to Émile Durkheim and his followers, religion is the glue that holds societies together (Atran & Henrich, 2010).

The vast body of research conducted by social scientists about human societies and cultures allows us to find, compare, and analyze human cultural universals and differences. If there are different cultures, there are differences between them. It is the task of social scientists to research those differences.

Atran, S., & Henrich, J. (2010). The Evolution of Religion: How Cognitive By-Products, Adaptive Learning Heuristics, Ritual Displays, and Group Competition Generate Deep Commitments to Prosocial Religions. Biological Theory , 5 (1), 18–30. https://doi.org/10.1162/BIOT_a_00018

Baghramian, M., & Carter, J. A. (2022). Relativism. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy (Spring 2022). Metaphysics Research Lab, Stanford University. https://plato.stanford.edu/archives/spr2022/entries/relativism/

Boas, F. (1940). Race, Language, and Culture . University of Chicago Press.

Bradburd, D. (1990). Ambiguous relations: Kin, class, and conflict among Komachi pastoralists . Smithsonian Institution Press. http://books.google.com/books?id=mgRuAAAAMAAJ

Broude, G. J. (1980). Extramarital Sex Norms in Cross-Cultural Perspective. Behavior Science Research , 15 (3), 181–218. https://doi.org/10.1177/106939718001500302

Broude, G. J. (2004). Sexual Attitudes and Practices. In C. R. Ember & M. Ember (Eds.), Encyclopedia of Sex and Gender: Men and Women in the World’s Cultures Volume I: Topics and Cultures A-K Volume II: Cultures L-Z (pp. 177–186). Springer US. https://doi.org/10.1007/0-387-29907-6_18

Brown, D. E. (2004). Human universals, human nature & human culture. Daedalus , 133 (4), 47–54. https://doi.org/10.1162/0011526042365645

Ember, C. R. (2019). Sexuality . https://hraf.yale.edu/ehc/summaries/sexuality

Ember, C. R. (2021). Marriage and Family . https://hraf.yale.edu/ehc/summaries/marriage-and-family

Ember, C. R. (2022). Residence and Kinship . https://hraf.yale.edu/ehc/summaries/residence-and-kinship

Fischer, J. L. (1961). Art Styles as Cultural Cognitive Maps1. American Anthropologist , 63 (1), 79–93. https://doi.org/10.1525/aa.1961.63.1.02a00050

Gusinde, M. (1931). The Fireland Indians: Vol. 1. The Selk’nam, on the life and thought of a hunting people of the Great Island of Tierra del Fuego . https://ehrafworldcultures.yale.edu/cultures/sh04/documents/001

Hofstede, G. (2011). Dimensionalizing Cultures: The Hofstede Model in Context. Online Readings in Psychology and Culture , 2 (1). https://doi.org/10.9707/2307-0919.1014

Kirby, K. R., Gray, R. D., Greenhill, S. J., Jordan, F. M., Gomes-Ng, S., Bibiko, H.-J., Blasi, D. E., Botero, C. A., Bowern, C., Ember, C. R., Leehr, D., Low, B. S., McCarter, J., Divale, W., & Gavin, M. C. (2016). D-PLACE: A Global Database of Cultural, Linguistic and Environmental Diversity. PLOS ONE , 11 (7), e0158391. https://doi.org/10.1371/journal.pone.0158391

Lenard, P. T. (2020). Culture. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy (Winter 2020). Metaphysics Research Lab, Stanford University. https://plato.stanford.edu/archives/win2020/entries/culture/

van de Vijver, F. (2009). Types of Comparative Studies in Cross-Cultural Psychology . Online Readings in Psychology and Culture , 2 (2). https://doi.org/10.9707/2307-0919.1017

Tio Gabunia (B.Arch, M.Arch)

Tio Gabunia is an academic writer and architect based in Tbilisi. He has studied architecture, design, and urban planning at the Georgian Technical University and the University of Lisbon. He has worked in these fields in Georgia, Portugal, and France. Most of Tio’s writings concern philosophy. Other writings include architecture, sociology, urban planning, and economics.

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Chris Drew (PhD)

This article was peer-reviewed and edited by Chris Drew (PhD). The review process on Helpful Professor involves having a PhD level expert fact check, edit, and contribute to articles. Reviewers ensure all content reflects expert academic consensus and is backed up with reference to academic studies. Dr. Drew has published over 20 academic articles in scholarly journals. He is the former editor of the Journal of Learning Development in Higher Education and holds a PhD in Education from ACU.

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1. Cox, T. H., & Blake, S. (1991). Managing cultural diversity: Implications for organizational competitiveness. Academy of Management Perspectives, 5(3), 45-56. (https://journals.aom.org/doi/abs/10.5465/ame.1991.4274465) 2. Tharp, R. G. (1991). Cultural diversity and treatment of children. Journal of Consulting and Clinical Psychology, 59(6), 799. (https://psycnet.apa.org/record/1992-43946-001) 3. Fearon, J. D. (2003). Ethnic and cultural diversity by country. Journal of economic growth, 195-222. (https://www.jstor.org/stable/40215943) 4. Ely, R. J., & Thomas, D. A. (2001). Cultural diversity at work: The effects of diversity perspectives on work group processes and outcomes. Administrative science quarterly, 46(2), 229-273. (https://journals.sagepub.com/doi/pdf/10.2307/2667087) 5. Martin, G. C. (2014). The effects of cultural diversity in the workplace. Journal of diversity management (JDM), 9(2), 89-92. (https://www.clutejournals.com/index.php/JDM/article/view/8974) 6. Seymen, O. A. (2006). The cultural diversity phenomenon in organisations and different approaches for effective cultural diversity management: a literary review. Cross Cultural Management: An International Journal. (https://www.emerald.com/insight/content/doi/10.1108/13527600610713404/full/html?mobileUi=0&fullSc=1&mbSc=1&fullSc=1) 7. Gopalkrishnan, N. (2018). Cultural diversity and mental health: Considerations for policy and practice. Frontiers in public health, 6, 179. (https://www.frontiersin.org/articles/10.3389/fpubh.2018.00179/full) 8. Guo, S., & Jamal, Z. (2007). Nurturing cultural diversity in higher education: a critical review of selected models. Canadian Journal of Higher Education, 37(3), 27-49. (https://eric.ed.gov/?id=EJ799706) 9. Dotson, E., & Nuru-Jeter, A. (2012). Setting the stage for a business case for leadership diversity in healthcare: History, research, and leverage. Journal of Healthcare Management, 57(1), 35-46. (https://journals.lww.com/jhmonline/Abstract/2012/01000/Setting_the_Stage_for_a_Business_Case_for.7.aspx) 10. Clinton, J. F. (1996). Cultural diversity and health care in America: knowledge fundamental to cultural competence in baccalaureate nursing students. Journal of Cultural Diversity, 3(1), 4-8. (https://europepmc.org/article/med/8788834)

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Cultural Differences in American Culture

This essay about American cultural diversity highlights the nation’s complex mix of traditions, customs, and beliefs due to centuries of migration. It examines the influence of diverse languages, religions, and cuisines across different regions, from bustling cities to tranquil villages. The text underscores how these elements contribute to America’s identity, bound by values like democracy and freedom, and emphasizes the importance of embracing this diversity for future unity and progress.

How it works

Tucked away in the heart of America, among its expansive fields of grain and undulating landscapes, there exists a rich tapestry of cultural diversity that eludes simple definition. From the vibrant cities of the East Coast to the tranquil villages of the Midwest, the United States presents a complex patchwork of traditions, customs, and beliefs, shaped by centuries of migration, settlement, and exchange.

A key feature of American culture is its remarkable capacity to welcome and honor diversity. In any corner of the nation, you’ll find a dynamic blend of languages, foods, and traditions that showcase the vast array of human experiences.

In the lively streets of New York City, the scents of exotic street foods combine with the sounds of various languages, crafting a unique American multicultural symphony.

Culinary arts particularly highlight the diverse cultural landscape of the U.S. From the bold spices of Cajun food in Louisiana’s marshlands to the subtle tastes of sushi in Los Angeles, American cuisine is a blend of global flavors. Each dish narrates the story of immigrants who brought their culinary heritage to this new land, demonstrating a journey of adaptation and creativity.

Language also serves as a significant cultural marker in America. Although English is the common language, the nation thrums with a myriad of languages such as Spanish, Chinese, and French, resonating throughout its cities and towns. In Miami’s lively neighborhoods, Spanish dominates, while in New Orleans’ historic areas, French lingers in the air, recalling the city’s colonial history.

Religion, too, greatly influences American cultural dynamics. The landscape is dotted with structures from the grand Catholic cathedrals to tranquil Buddhist temples, reflecting a spectrum of religious beliefs. In Appalachia, gospel music echoes on Sunday mornings, while in Detroit, Islamic calls to prayer resonate, illustrating the religious diversity that characterizes American society.

The regional diversity of America perhaps most vividly displays its cultural mosaic. Journeying from Maine’s rugged coastlines to California’s sunny shores reveals diverse landscapes, dialects, and practices that highlight each region’s distinct heritage. In the Pacific Northwest, sustainability is a core philosophy, whereas in the Deep South, the historical impact of slavery and segregation still influences societal and cultural perspectives.

Despite the various cultural distinctions within the U.S., there remains a strong sense of common identity that binds its people. The foundational values of democracy, freedom, and equality, encapsulated in the nation’s seminal texts, continue to inspire both immigrants and native citizens. The American Dream, symbolizing hope and the potential for advancement, propels innovation, entrepreneurship, and societal advancement.

In summary, America’s cultural diversity is not only a pillar of strength and resilience but also a celebration of human creativity and adaptability. As the nation progresses, embracing this multicultural legacy will be crucial for promoting understanding, empathy, and unity in a globally connected era. In the diverse fabric of American identity, it is the diverse strands that interweave to form a richer, more inclusive, and equitable society for everyone.

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Research: How Cultural Differences Can Impact Global Teams

• Vasyl Taras,
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And what managers can do to help their international teams succeed.

Diversity can be both a benefit and a challenge to virtual teams, especially those which are global. The authors unpack their recent research on how diversity works in remote teams, concluding that benefits and drawbacks can be explained by how teams manage the two facets of diversity: personal and contextual. They find that contextual diversity is key to aiding creativity, decision-making, and problem-solving, while personal diversity does not. In their study, teams with higher contextual diversity produced higher-quality consulting reports, and their solutions were more creative and innovative. When it comes to the quality of work, teams that were higher on contextual diversity performed better. Therefore, the potential challenges caused by personal diversity should be anticipated and managed, but the benefits of contextual diversity are likely to outweigh such challenges.

A recent survey of employees from 90 countries found that 89 percent of white-collar workers “at least occasionally” complete projects in global virtual teams (GVTs), where team members are dispersed around the planet and rely on online tools for communication. This is not surprising. In a globalized — not to mention socially distanced — world, online collaboration is indispensable for bringing people together.

• VT Vasyl Taras is an associate professor and the Director of the Master’s or Science in International Business program at the University of North Carolina, Greensboro, USA. He is an associate editor of the Journal of International Management and the International Journal of Cross-Cultural Management, and a founder of the X-Culture, an international business competition.
• DB Dan Baack is an expert in international marketing. Dan’s work focuses on how the processing of information or cultural models influences international business. He recently published the 2nd edition of his textbook, International Marketing, with Sage Publications. Beyond academic success, he is an active consultant and expert witness. He has testified at the state and federal level regarding marketing ethics.
• DC Dan Caprar is an Associate Professor at the University of Sydney Business School. His research, teaching, and consulting are focused on culture, identity, and leadership. Before completing his MBA and PhD as a Fulbright Scholar at the University of Iowa (USA), Dan worked in a range of consulting and managerial roles in business, NGOs, and government organizations in Romania, the UK, and the US.
• AJ Alfredo Jiménez is Associate Professor at KEDGE Business School (France). His research interests include internationalization, political risk, corruption, culture, and global virtual teams. He is a senior editor at the European Journal of International Management.
• FF Fabian Froese is Chair Professor of Human Resource Management and Asian Business at the University of Göttingen, Germany, and Editor-in-Chief of Asian Business & Management. He obtained a doctorate in International Management from the University of St. Gallen, Switzerland, and another doctorate in Sociology from Waseda University, Japan. His research interests lie in international human resource management and cross-cultural management.

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By Michelle LeBaron

July 2003  

Culture is an essential part of conflict and conflict resolution. Cultures are like underground rivers that run through our lives and relationships, giving us messages that shape our perceptions, attributions, judgments, and ideas of self and other. Though cultures are powerful, they are often unconscious, influencing conflict and attempts to resolve conflict in imperceptible ways.

Cultures are more than language, dress, and food customs. Cultural groups may share race, ethnicity, or nationality, but they also arise from cleavages of generation, socioeconomic class, sexual orientation, ability and disability, political and religious affiliation, language, and gender -- to name only a few.

Two things are essential to remember about cultures: they are always changing, and they relate to the symbolic dimension of life. The symbolic dimension is the place where we are constantly making meaning and enacting our identities. Cultural messages from the groups we belong to give us information about what is meaningful or important, and who we are in the world and in relation to others -- our identities.

Cultural messages, simply, are what everyone in a group knows that outsiders do not know. They are the water fish swim in, unaware of its effect on their vision. They are a series of lenses that shape what we see and don't see, how we perceive and interpret, and where we draw boundaries. In shaping our values, cultures contain starting points and currencies[1]. Starting points are those places it is natural to begin, whether with individual or group concerns, with the big picture or particularities. Currencies are those things we care about that influence and shape our interactions with others.

How Cultures Work

Though largely below the surface, cultures are a shifting, dynamic set of starting points that orient us in particular ways and away from other directions. Each of us belongs to multiple cultures that give us messages about what is normal, appropriate, and expected. When others do not meet our expectations, it is often a cue that our cultural expectations are different. We may mistake differences between others and us for evidence of bad faith or lack of common sense on the part of others, not realizing that common sense is also cultural. What is common to one group may seem strange, counterintuitive, or wrong to another.

Cultural messages shape our understandings of relationships, and of how to deal with the conflict and harmony that are always present whenever two or more people come together. Writing about or working across cultures is complicated, but not impossible. Here are some complications in working with cultural dimensions of conflict, and the implications that flow from them:

Culture is multi-layered -- what you see on the surface may mask differences below the surface.

Therefore, cultural generalizations are not the whole story, and there is no substitute for building relationships and sharing experiences, coming to know others more deeply over time.

Culture is constantly in flux -- as conditions change, cultural groups adapt in dynamic and sometimes unpredictable ways.

Therefore, no comprehensive description can ever be formulated about a particular group. Any attempt to understand a group must take the dimensions of time, context, and individual differences into account.

Culture is elastic -- knowing the cultural norms of a given group does not predict the behavior of a member of that group, who may not conform to norms for individual or contextual reasons.

Therefore, taxonomies (e.g. "Italians think this way," or "Buddhists prefer that") have limited use, and can lead to error if not checked with experience.

Culture is largely below the surface, influencing identities and meaning-making, or who we believe ourselves to be and what we care about -- it is not easy to access these symbolic levels since they are largely outside our awareness.

Therefore, it is important to use many ways of learning about the cultural dimensions of those involved in a conflict, especially indirect ways, including stories, metaphors, and rituals.

Cultural influences and identities become important depending on context. When an aspect of cultural identity is threatened or misunderstood, it may become relatively more important than other cultural identities and this fixed, narrow identity may become the focus of stereotyping , negative projection, and conflict. This is a very common situation in intractable conflicts.

Therefore, it is useful for people in conflict to have interactive experiences that help them see each other as broadly as possible, experiences that foster the recognition of shared identities as well as those that are different.

Since culture is so closely related to our identities (who we think we are), and the ways we make meaning (what is important to us and how), it is always a factor in conflict. Cultural awareness leads us to apply the Platinum Rule in place of the Golden Rule. Rather than the maxim "Do unto others as you would have them do unto you," the Platinum Rule advises: "Do unto others as they would have you do unto them."

Culture and Conflict: Connections

Cultures are embedded in every conflict because conflicts arise in human relationships. Cultures affect the ways we name, frame, blame, and attempt to tame conflicts. Whether a conflict exists at all is a cultural question. In an interview conducted in Canada, an elderly Chinese man indicated he had experienced no conflict at all for the previous 40 years.[2] Among the possible reasons for his denial was a cultural preference to see the world through lenses of harmony rather than conflict, as encouraged by his Confucian upbringing. Labeling some of our interactions as conflicts and analyzing them into smaller component parts is a distinctly Western approach that may obscure other aspects of relationships.

Culture is always a factor in conflict, whether it plays a central role or influences it subtly and gently. For any conflict that touches us where it matters, where we make meaning and hold our identities, there is always a cultural component. Intractable conflicts like the Israeli-Palestinian conflict or the India-Pakistan conflict over Kashmir are not just about territorial, boundary, and sovereignty issues -- they are also about acknowledgement, representation, and legitimization of different identities and ways of living, being, and making meaning.

Conflicts between teenagers and parents are shaped by generational culture, and conflicts between spouses or partners are influenced by gender culture. In organizations, conflicts arising from different disciplinary cultures escalate tensions between co-workers, creating strained or inaccurate communication and stressed relationships. Culture permeates conflict no matter what -- sometimes pushing forth with intensity, other times quietly snaking along, hardly announcing its presence until surprised people nearly stumble on it.

Culture is inextricable from conflict, though it does not cause it. When differences surface in families, organizations, or communities, culture is always present, shaping perceptions, attitudes, behaviors, and outcomes.

When the cultural groups we belong to are a large majority in our community or nation, we are less likely to be aware of the content of the messages they send us. Cultures shared by dominant groups often seem to be "natural," "normal" -- "the way things are done." We only notice the effect of cultures that are different from our own, attending to behaviors that we label exotic or strange.

Though culture is intertwined with conflict, some approaches to conflict resolution minimize cultural issues and influences. Since culture is like an iceberg -- largely submerged -- it is important to include it in our analyses and interventions. Icebergs unacknowledged can be dangerous, and it is impossible to make choices about them if we don't know their size or place. Acknowledging culture and bringing cultural fluency to conflicts can help all kinds of people make more intentional, adaptive choices.

Culture and Conflict: How to Respond

Given culture's important role in conflicts, what should be done to keep it in mind and include it in response plans? Cultures may act like temperamental children: complicated, elusive, and difficult to predict. Unless we develop comfort with culture as an integral part of conflict, we may find ourselves tangled in its net of complexity, limited by our own cultural lenses. Cultural fluency is a key tool for disentangling and managing multilayered, cultural conflicts.

Cultural fluency means familiarity with cultures: their natures, how they work, and ways they intertwine with our relationships in times of conflict and harmony. Cultural fluency means awareness of several dimensions of culture, including

• Communication,
• Ways of naming, framing, and taming conflict,
• Approaches to meaning making,
• Identities and roles.

Each of these is described in more detail below.

Communication refers to different starting points about how to relate to and with others. There are many variations on these starting points, and they are outlined in detail in the topic Communication, Culture, and Conflict . Some of the major variations relate to the division between high- and low-context communications, a classification devised by Edward T. Hall.[3]

In high-context communication, most of a message is conveyed by the context surrounding it, rather than being named explicitly in words. The physical setting, the way things are said, and shared understandings are relied upon to give communication meaning. Interactions feature formalized and stylized rituals, telegraphing ideas without spelling them out. Nonverbal cues and signals are essential to comprehension of the message. The context is trusted to communicate in the absence of verbal expressions, or sometimes in addition to them. High-context communication may help save face because it is less direct than low-context communication, but it may increase the possibilities of miscommunication because much of the intended message is unstated.

Low-context communication emphasizes directness rather than relying on the context to communicate. From this starting point, verbal communication is specific and literal, and less is conveyed in implied, indirect signals. Low-context communicators tend to "say what they mean and mean what they say." Low-context communication may help prevent misunderstandings , but it can also escalate conflict because it is more confrontational than high-context communication.

As people communicate, they move along a continuum between high- and low-context. Depending on the kind of relationship, the context, and the purpose of communication, they may be more or less explicit and direct. In close relationships, communication shorthand is often used, which makes communication opaque to outsiders but perfectly clear to the parties. With strangers, the same people may choose low-context communication.

Low- and high-context communication refers not only to individual communication strategies, but may be used to understand cultural groups. Generally, Western cultures tend to gravitate toward low-context starting points, while Eastern and Southern cultures tend to high-context communication. Within these huge categories, there are important differences and many variations. Where high-context communication tends to be featured, it is useful to pay specific attention to nonverbal cues and the behavior of others who may know more of the unstated rules governing the communication. Where low-context communication is the norm, directness is likely to be expected in return.

There are many other ways that communication varies across cultures. High- and low-context communication and several other dimensions are explored in Communication, Culture, and Conflict .

Ways of naming, framing, and taming conflict vary across cultural boundaries. As the example of the elderly Chinese interviewee illustrates, not everyone agrees on what constitutes a conflict. For those accustomed to subdued, calm discussion, an emotional exchange among family members may seem a threatening conflict. The family members themselves may look at their exchange as a normal and desirable airing of differing views. Intractable conflicts are also subject to different interpretations. Is an event a skirmish, a provocation, an escalation, or a mere trifle, hardly worth noticing? The answer depends on perspective, context, and how identity relates to the situation.

Just as there is no consensus across cultures or situations on what constitutes a conflict or how events in the interaction should be framed, so there are many different ways of thinking about how to tame it. Should those involved meet face to face, sharing their perspectives and stories with or without the help of an outside mediator? Or should a trusted friend talk with each of those involved and try to help smooth the waters? Should a third party be known to the parties or a stranger to those involved?

John Paul Lederach, in his book Preparing for Peace: Conflict Transformation Across Cultures, identifies two third-party roles that exist in U.S. and Somali settings, respectively -- the formal mediator and the traditional elder.[4] The formal mediator is generally not known to those involved, and he or she tries to act without favoritism or investment in any particular outcome. Traditional elders are revered for their local knowledge and relationships, and are relied upon for direction and advice, as well as for their skills in helping parties communicate with each other. The roles of insider partial (someone known to the parties who is familiar with the history of the situation and the webs of relationships) and outsider neutral (someone unknown to the parties who has no stake in the outcome or continuing relationship with the parties) appear in a range of cultural contexts. Generally, insider partials tend to be preferred in traditional, high-context settings, while outside neutrals are more common in low-context settings.

These are just some of the ways that taming conflict varies across cultures. Third parties may use different strategies with quite different goals, depending on their cultural sense of what is needed. In multicultural contexts, parties' expectations of how conflict should be addressed may vary, further escalating an existing conflict.

Approaches to meaning-making also vary across cultures. Hampden-Turner and Trompenaars suggest that people have a range of starting points for making sense of their lives, including:

• universalist (favoring rules, laws, and generalizations) and particularist (favoring exceptions, relations, and contextual evaluation)
• specificity (preferring explicit definitions, breaking down wholes into component parts, and measurable results) and diffuseness (focusing on patterns, the big picture, and process over outcome)
• inner direction (sees virtue in individuals who strive to realize their conscious purpose) and outer direction (where virtue is outside each of us in natural rhythms, nature, beauty, and relationships)
• synchronous time (cyclical and spiraling) and sequential time (linear and unidirectional).[5]

When we don't understand that others may have quite different starting points, conflict is more likely to occur and to escalate. Even though the starting points themselves are neutral, negative motives are easily attributed to someone who begins from a different end of the continuum.[6]

For example, when First Nations people sit down with government representatives to negotiate land claims in Canada or Australia, different ideas of time may make it difficult to establish rapport and make progress. First Nations people tend to see time as stretching forward and back, binding them in relationship with seven generations in both directions. Their actions and choices in the present are thus relevant to history and to their progeny. Government negotiators acculturated to Western European ideas of time may find the telling of historical tales and the consideration of projections generations into the future tedious and irrelevant unless they understand the variations in the way time is understood by First Nations people.

Of course, this example draws on generalizations that may or may not apply in a particular situation. There are many different Aboriginal peoples in Canada, Australia, New Zealand, the United States, and elsewhere. Each has a distinct culture, and these cultures have different relationships to time, different ideas about negotiation, and unique identities. Government negotiators may also have a range of ethno cultural identities, and may not fit the stereotype of the woman or man in a hurry, with a measured, pressured orientation toward time.

Examples can also be drawn from the other three dimensions identified by Hampden-Turner and Trompenaars. When an intractable conflict has been ongoing for years or even generations, should there be recourse to international standards and interveners, or local rules and practices? Those favoring a universalist starting point are more likely to prefer international intervention and the setting of international standards. Particularlists will be more comfortable with a tailor-made, home-grown approach than with the imposition of general rules that may or may not fit their needs and context.

Specificity and diffuseness also lead to conflict and conflict escalation in many instances. People, who speak in specifics, looking for practical solutions to challenges that can be implemented and measured, may find those who focus on process, feelings, and the big picture obstructionist and frustrating. On the other hand, those whose starting points are diffuse are more apt to catch the flaw in the sum that is not easy to detect by looking at the component parts, and to see the context into which specific ideas must fit.

Inner-directed people tend to feel confident that they can affect change, believing that they are "the masters of their fate, the captains of their souls."[7] They focus more on product than process. Imagine their frustration when faced with outer-directed people, whose attention goes to nurturing relationships, living in harmony with nature, going with the flow, and paying attention to processes rather than products. As with each of the above sets of starting points, neither is right or wrong; they are simply different. A focus on process is helpful, but not if it completely fails to ignore outcomes. A focus on outcomes is useful, but it is also important to monitor the tone and direction of the process. Cultural fluency means being aware of different sets of starting points, and having a way to speak in both dialects, helping translate between them when they are making conflict worse.

These continua are not absolute, nor do they explain human relations broadly. They are clues to what might be happening when people are in conflict over long periods of time. We are meaning-making creatures, telling stories and creating understandings that preserve our sense of self and relate to our purpose. As we come to realize this, we can look into the process of meaning making for those in a conflict and find ways to help them make their meaning-making processes and conclusions more apparent to each other.

This can be done by storytelling and by the creation of shared stories, stories that are co-constructed to make room for multiple points of view within them. Often, people in conflict tell stories that sound as though both cannot be true. Narrative conflict-resolution approaches help them leave their concern with truth and being right on the sideline for a time, turning their attention instead to stories in which they can both see themselves.

Another way to explore meaning making is through metaphors. Metaphors are compact, tightly packaged word pictures that convey a great deal of information in shorthand form. For example, in exploring how a conflict began, one side may talk about its origins being buried in the mists of time before there were boundaries and roads and written laws. The other may see it as the offspring of a vexatious lawsuit begun in 1946. Neither is wrong -- the issue may well have deep roots, and the lawsuit was surely a part of the evolution of the conflict. As the two sides talk about their metaphors, the more diffuse starting point wrapped up in the mists of time meets the more specific one, attached to a particular legal action. As the two talk, they deepen their understanding of each other in context, and learn more about their respective roles and identities.

Identities and roles refer to conceptions of the self. Am I an individual unit, autonomous, a free agent, ultimately responsible for myself? Or am I first and foremost a member of a group, weighing choices and actions by how the group will perceive them and be affected by them? Those who see themselves as separate individuals likely come from societies anthropologists call individualist. Those for whom group allegiance is primary usually come from settings anthropologists call collectivist, or communitarian.

In collectivist settings, the following values tend to be privileged:

• cooperation
• filial piety (respect for and deference toward elders)
• participation in shared progress
• reputation of the group
• interdependence

In individualist settings, the following values tend to be privileged:

• competition
• independence
• individual achievement
• personal growth and fulfillment
• self-reliance

When individualist and communitarian starting points influence those on either side of a conflict, escalation may result. Individualists may see no problem with "no holds barred" confrontation, while communitarian counterparts shrink from bringing dishonor or face-loss to their group by behaving in unseemly ways. Individualists may expect to make agreements with communitarians, and may feel betrayed when the latter indicate that they have to take their understandings back to a larger public or group before they can come to closure. In the end, one should remember that, as with other patterns described, most people are not purely individualist or communitarian. Rather, people tend to have individualist or communitarian starting points, depending on one's upbringing, experience, and the context of the situation.

There is no one-size-fits-all approach to conflict resolution, since culture is always a factor. Cultural fluency is therefore a core competency for those who intervene in conflicts or simply want to function more effectively in their own lives and situations. Cultural fluency involves recognizing and acting respectfully from the knowledge that communication, ways of naming, framing, and taming conflict, approaches to meaning-making, and identities and roles vary across cultures.

[1] See also the essays on Cultural and Worldview Frames and Communication Tools for Understanding Cultural Differences .

[2] LeBaron, Michelle and Bruce Grundison. 1993. Conflict and Culture: Research in Five Communities in British Columbia, Canada . Victoria, British Columbia: University of Victoria Institute for Dispute Resolution.

[3] Hall, Edward T. 1976. Beyond Culture . Garden City, NY: Doubleday.

[4] Lederach, John Paul. 1995. Preparing for Peace. Conflict Transformation Across Cultures . Syracuse, NY: Syracuse University Press, pp. 94.

[5] Hampden-Turner, Charles and Fons Trompenaars. 2000. Building Cross Cultural Competence. How to Create Wealth from Conflicting Values. New Haven and London: Yale University Press.

[6] There is also the set of essays on framing which is closely related to the idea of meaning making.

[7] Ibid., 244.

Use the following to cite this article: LeBaron, Michelle. "Culture and Conflict." Beyond Intractability . Eds. Guy Burgess and Heidi Burgess. Conflict Information Consortium, University of Colorado, Boulder. Posted: July 2003 < http://www.beyondintractability.org/essay/culture-conflict >.

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Essay About Cultural Differences: Writing Guidelines

EssayEdge > Blog > Essay About Cultural Differences: Writing Guidelines

It is often difficult for international students to know what to write for their personal statement for US universities. My advice is to write about what you know best:  your dreams and goals. Cultural diversity is a major factor in the composition of many university classrooms, so celebrate your differences while you tell the reader in your personal statement why you want to learn about your similarities by studying abroad.

There are many ways to approach the personal statement, including the most popular: begin with a detailed description of your background, from childhood to now. Where did you grow up? In a small town on a remote mountainside in China, perhaps? In a large family in a bustling city? Describe the location so the reader will be able to ‘see’ it. Give context to your essay’s introduction to capture the reader’s interest.

Write about what you know best – not what you think the reader will want to read.  Be yourself – analytical, brave, adventurous, compassionate, driven, quiet, tenacious. Describe your family and cultural background, hardships, and education. Offer a specific single story to create an image in the reader’s mind so strong they will not be able to forget it – for all the right reasons. The story should illustrate your motivation to study in the United States.

If there are people important to your story, tell the reader about them with such care and detail that the admissions representative will be able to see their eye color and work-roughened hands. What are your dreams that motivate you to travel far away from home to study at a foreign university? Everyone’s story is unique.  Share the reasons behind your educational goals with the reader. Do you want to teach children in remote villages? Or do you want to start a company or an NGO to fund improvements to the water supply or infrastructure of the country of your childhood? Do you want to study marketing or accounting to be able to take over the family business?  If you grew up in a village with no doctor, do you hope to study nursing or medicine to return to help others? Or do you want to create films that will tell the story for you in pictures? Your dreams belong to you.

Be personal, honest, concise, and clear while writing your personal statement.  Your own voice should shine through your words, allowing the reader to understand why you want to study in an unknown environment in a different culture.  Write as you would talk to someone in a face-to-face meeting and avoid using too many words discovered through the thesaurus. Communicate your motivation, such as studying with outstanding teachers and using cutting-edge technology, having access to advances in laboratory research, and enjoying the opportunity to learn more about the world so that you can have a greater impact on your corner of it.

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Near the conclusion of your personal statement, tell the reader what special talents you offer the university, such as leadership abilities, strong communication skills, musical talent, or expertise in mathematics or computer science. What will be your special value to the university? Perhaps you will engage in thought-provoking classroom discussions, sharing a perspective on politics or philosophy or science that the other students had not considered. Or you may introduce your friends to the literature and music of your culture. Write about what you will ‘bring to the table’ of the campus community – not just what you will learn from the experience.

In your conclusion, tell the reader what you plan to do with the degree that you earn from their institution. Will you stay in the US for further education or to work in your field or will you return home to use the degree there?

If you are not sure yet what your long-term plans are, you can offer a few options that you are considering so the reader will know that you are a serious student with dreams and goals. Share your enthusiasm for the adventure of being an international student and feel free to dream big.

As always, I look forward to your comments and questions.

If you’re a foreign student applying to a US college, choosing a topic for an admission essay shouldn’t be a problem. Cultural differences are an amazing theme to cover. It lets you show your background and your knowledge of different cultures and make your personality stand out. If you get stuck with finishing your paper, send it to our essay editing company

You may also like International Students – Do You Want to Fit In Or Stand Out?

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LIT TIME TRAVEL

traveling around places, to periods & inside pages

While applying to EPIK this year, I had to write personal statements on teaching as well as encountering cultural differences. Below are my teaching philosophy and thoughts on cultural differences (2 of the 3 EPIK essay prompts).

*But as EPIK essay prompts may change, be sure to always check their official website !

Prompt #1: My Teaching Philosophy (on TEFL)

*TEFL is “Teaching English as a Foreign Language.”

Duties of the Student

Learning cannot be accomplished without the effort of the teacher as well as the students themselves. While teachers provide the necessary tools, tips, and methods of studying, this must be met with the efforts of the students to bring about results. The key to mastering a new language is repetition and memorization. So, students should memorize terms learned in class until they become so accustomed to the words that they can remember them in situations that require them. While students can practice memorizing by themselves, they can’t with conversations. Therefore, teachers should focus on conversations in the classroom, having the students practice amongst themselves and also providing materials with which they can practice listening.

Duties of the Teacher

It is the teacher’s duty to create a learning environment where students feel safe to make mistakes. The most important thing when learning a new language is to not feel bad about making mistakes. So, it is crucial for the teacher to make the class a friendly learning environment. It should not, cannot be a place of immediate mastery and perfection. Such pressure discourages students from answering questions; they become shy, unwilling to share with the class. This should be prevented, as participation plays a big part in students’ absorption and application of new materials. Students should be comfortable about making mistakes as well as asking questions when they do not understand a lesson.

Not Just a Subject

Most importantly, since English is a language, an everyday method used to communicate, EFL teachers should remind the students that while it is a subject to study, English is also something approachable in our daily lives. Showing the students that studying English doesn’t always require studying, that it can be fun in the forms of watching movies and shows in English, listening to pop songs, or even playing games using English will help the students have less burden, less repulse of studying another language and actually enjoy learning to speak the invaluable, universal language.

Prompt #2: On Encountering Cultural Differences

Encountering cultural differences in today’s world is inevitable as well as ubiquitous, as the world has become closely connected through the technological advancements of the past centuries. And more often than not, encountering something that is different from what one is accustomed to is unpleasant or weird. But cultural differences can be understood and respected if the cultures involved communicate and share the history and reasons behind their practices. (And if the cultures learn how and why their traditions can be viewed in different ways than they perceive them.) If cultures communicate and understand one another, then cultural differences won’t divide different peoples or lead to hatred and stereotypes.

This is why I want to teach English to South Korean students. So that they, too, can learn the language of the world to communicate with the rest of the world. That when they encounter different cultures, they may understand others as well as be understood. That they may become cosmopolitan individuals that share, work, and live with others around the world. 

Advice to EPIK Applicants

Like how I did, you will need to answer the following EPIK essay prompts:

• Answer both why you want to teach EFL AND why you want to teach in Korea.
• Explain your teaching philosophy briefly. How will you connect your background skills and experiences to teaching English in your classroom? How do you plan to further develop your teaching skills?
• Share your thoughts on encountering cultural differences. How do you plan to adapt to Korean school life and culture?

I hope my essay/personal statements give you some ideas and thoughts to write about. But I highly discourage plagiarizing or using my thoughts word-for-word since…

#1: The EPIK team already read my essays and know the contents.

#2: Plagiarism is against the law.

Good luck applying to EPIK!

P.S. To read about my EPIK experience, check out my post HERE .

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• Essay on Culture

Cultural Differences Essay

Type of paper: Essay

Topic: Culture , Conflict , Belief , Cultural Differences , Community , People , Management , Bachelor's Degree

Words: 1700

Published: 07/07/2021

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Think of a person or group that is culturally different from you in some way, with whom you have experienced a conflict that you now realize may have had cultural differences at its root.

Being social beings, humans interact with one another and stay in a community. The interaction among people of the society is one of the key dynamics that holds the world population together. However, I have come to face quite a lot of conflict with my neighbor over some issues. The dislike and conflict has only got enhanced over time, and in retrospect, I have come to believe that the conflicts have their roots in the cultural difference that I have with the neighbor of ours. He is Mohammad Iqbal, a Muslim person who has been living in this country for over two decades now. It has become quite clear to me that the differences that we have in our opinion and the conflict rise from the fact that while I belong to the cultural milieu of the Christian community of the country, he is an Islamic person who has a totally different culture, and is the cultural minority of the country. According to Schubert (2015), differences are there in the world and they give rise to cultural conflicts.

Now, it goes beyond saying that there are vast differences between the Christian culture and the Islamic culture. There are huge differences in worldview, rituals, norms, ideals, and practices that shape the two cultural communities. Culture is shaped by the religious belief of the individual, and it is also influenced by the community’s characteristic practices and beliefs. Moreover, literature and upbringing also play their part in shaping the cultural mindset of a person. Culture plays a major role in shaping the identity of a person. It is intertwined with ethnicity, nationality, and religious belief. As such, it can be understood that although my neighbor has lived in the cultural ambiance of the country for so many years, he has held on to his cultural identity of being a Muslim.

I could zero in on a few specific issues of conflict that is there between me and him, and these conflicts rise from the cultural differences that is there between us. Since we live in the same locality, there are times when we have attended the same event or party at someone’s place. I have noticed that he does not like the fact that I am a huge lover of pork. While I used to find it quite strange in the beginning, thinking that the person was being too nosy on commenting or judging my choice of food. I believed that it was my personal choice. However, I could later realize that he has grown up in a culture where pig meat is prohibited from consumption. On the other hand, there was no such taboo or prohibition in my culture with regard to consumption of pork. This can be described as an example of secondary conflict as it involves less fundamental beliefs. While I was not doing anything wrong, he was seeing me from the perspective of his cultural values and propriety- something that gave rise to the conflict.

Then again, I found it to be extremely backward on his part to wish for Muslim women to wear specific types of non-western clothes, and the burqa as well at times. I have heard him speaking on the matter in such meetings as mentioned above. I took this to be too overpowering and patriarchal on his part. I just could not understand how he could wish his wife to dress like that. Later, I came to realize that he was trying to follow the cultural practice of Islam. This can be said to be a primary conflict between us as it involves clash of fundamental ideas. While he was endeavoring to comply with the cultural practice of Islamic tradition and was speaking on the matter from his own perspective of Islamic culture, I was viewing the same matter from the perspective of my culture. Thus, I was oblivious of the fact that there could be cultural differences in this regard that could shape the respective notions on the same issue.

However, it has to be taken into account that conflict management in matters of cultural differences is of primary importance as one needs to understand that cultural identity and practices for the respective person is of primary importance. According to Thomas (2006), at the time when people are in conflicts, the behaviors can be taken to be of independent dimensions that are assertiveness and cooperativeness. In our context, as per Thomas’ opinion, there has to be a mesh of assertiveness and cooperativeness in approach. This means that both of us would stick to our own cultural practice, but yet there would be an ambiance of cooperation with one another in matters of difference. One has to explore the ways in which the conflicts can be neutralized. It has to be taken into reckoning that one of the most important ways of resolving such conflict arising from cultural differences is to know about the normative practices and beliefs of the other culture. One has to be accommodating. According to Dontigney (2013), as per the accommodation strategy, the opposing side should be given what it wants. This way has been proven to be one of the most significant ones in the resolution of such conflicts among people or groups in the world population. It has to be comprehended that conflict management is the necessary step after identification of the cause of the conflict.

Moreover, acceptance of the other person or group’s practices, beliefs, and cultural roots can be another very effective way of resolving the situation of conflict between two entities or groups. Hence, compromising can be an option of resolving conflict. One has to take into consideration the fact that there are many communities and cultures that differ from one another in beliefs and ways of life. So, one might very well come across some practice that might seem alien to him or her since he or she has not been exposed to the action or belief previously as it is not within the boundary of the cultural identity and practice of the mentioned person in context. Apart from this, another way of dealing with such a conflict in context is to simply let go of the opinion of the other person who is not in compliance regarding the matter. Thus, avoiding can be a good option for resolving conflict. According to De Dreu et al. (2001), this would mean that there would be not mutual understanding of the issue at hand, there would be lesser friction between the persons or groups as either side would tend to avoid any situation of conflict and abide by their own practices and beliefs as usual. In cases of cultural differences, it becomes all the more necessary.

For the purpose of resolution of the cultural conflict that has been explicated, understanding the culture and beliefs of the other person, and thus reach a position of acceptance of the difference would be very essential and helpful. Thus, it would be a good idea to be accommodating of the other person’s beliefs. While as someone from the dominant culture, I could take initiative of comprehending the practices and norms of the Islamic culture, my neighbor could also put down his guard to consider that the ways of the American culture are different from his own. Neither of us should be judgmental about the other’s culture, and rather come to respect the differences that might be there. There is simply no point in being in clash with one another for reasons of cultural difference between us. Hence, compromise can be another effective option for resolution of conflict. However, there can be opposition from his part as he might think the attempt is made with the ambition of exercising the influence of the dominant culture of the American society on him and his beliefs. He might think that it is an attempt to hinder his cultural identity by making him exposed to the propriety of action in the dominant culture of the society in context. Thus, he might have a mental block to discussion and comprehension of the fact that it is fine to h e such cultural differences and they are no valid cause for giving rise to conflict between people or groups.

It has to be understood that different cultures and communities have existed in the world from past times, and we as people are simply born in a specific culture. As people come of age, they imbibe the cultural identity and the ways of life of that specific culture. Nonetheless, it is of primary importance to delve deep into the commonality of human race and propagate the message of human unity. Cultural differences would prevail, but they cannot be the cause of friction, and proper attention should be given to the matter so as to spread the word of harmony and mutual respect among the people of the society. Cultural barriers cannot impede the process of attaining human unity in this world.

De Dreu, Carsten K. W., & Arne Evers & Bianca Beersma & Esther S. Kluwer & Aukje Nauta. (2001). A theory-based measure of conflict management strategies in the workplace. Journal of Organizational Behavior 22.6: 645-668. Dontigney, Eric. (2013). 5 Conflict Management Strategies. Chron. Retrieved from http://smallbusiness.chron.com/5-conflict-management-strategies-16131.html Schubert, Jessica. (2015). What Is Culture Conflict? - Definition, Theory & Example. Study.com. Retrieved from http://study.com/academy/lesson/what-is-culture-conflict-definition-theory-example.html Thomas, Kenneth. (2006). Making Conflict Management a Strategic Advantage. CCP website. Retrieved from https://www.cpp.com/pdfs/conflict_whitepaper.pdf

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My son is profoundly autistic. Please don’t say he’s merely ‘neurodiverse.’

Advocates are fighting to eliminate terminology that accurately describes my son and thousands of people like him — who can’t speak up for themselves..

I t was pure coincidence that I happened upon the bloody site. Hoping to surprise my son, I drove to his favorite walking trail, along a lakefront, where I caught sight of police officers in a tense confrontation. Three officers stood side by side in an impenetrable wall while instructing someone splayed out and writhing on the ground. I hope Zack doesn’t get distracted by this scene , I thought.

As I neared the trail, I saw Zack’s aide, slouched inside her car, fully absorbed in texting. She was supposed to remain beside him at all times, but he was not with her. I called out to her, “Where’s Zack?” as my throat tightened with the realization he was nowhere in sight. I began sprinting toward the police officers — only to discover with mounting horror that Zack was the scene they were dealing with.

He was ravaging his forearms with deep, mutilating bites, thrashing angrily on the ground, and then rising to charge at the officers, who patiently but sternly reminded him to “stay seated” and repeated “Don’t panic, you’re not in trouble.” Breaking into the scene, I began a frantic avalanche of contrition. “I’m so sorry, I don’t know what triggered this —” But I was abruptly cut off by an officer who stated calmly, “Yes, we understand who he is and that he’s petrified.”

Somewhere during his sojourn along the lake, Zack, who was 20 years old at the time, had abruptly sat down too close to a woman seated on a bench, who gingerly told him to put on a COVID mask — and Zack bit her on the shoulder for what he perceived as a reprimand. The woman immediately summoned the police, not in anger but in compassion, realizing this young man was seriously disabled and apparently unattended.

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“He’s not in trouble, the woman’s not pressing charges,” the officer assured me. “We’ve been trying to get him to recount a phone number of someone we could contact —” He halted, spying a robust purple bruise on my calf and deep bite marks encrusted with dried blood along my arms. His tone turned solemn. “I can only imagine what you’ve been through. I do understand.”

I stood in stunned silence. I was not prepared for them to be prepared. It had been 45 minutes since they first gathered around Zack with no identifying information, 45 minutes during which his very safety hinged not only on the instincts of a benevolent stranger whom he assaulted but on a shared understanding by all involved of his clinical identity — that Zack is profoundly autistic.

What’s remarkable about Zack’s behavior is how unremarkable it is. Autism has been on an inexplicable rise with no signs of a plateau. The Centers for Disease Control and Prevention estimates that 1 in every 36 children born today has autism, and 1 in every 4 of those will have “profound autism,” a clinical distinction for those with much higher needs than the more verbally and intellectually able people who also have an autism diagnosis. Individuals like Zack with profound autism have minimal or no expressive language and require round-the-clock care to assist with daily living activities and safeguard them from extreme behaviors such as self-injury, the destruction of property, and “elopement” — the term for running or wandering away from caregivers or secure locations.

But while parents like me struggle to manage our children’s dangerous impulses, a powerful cultural movement has taken hold that forbids open discussion of profound autism and its manifestations. Advocates for “neurodiversity” are seeking to eliminate the term “profound autism” — on the grounds, they say, that it makes it seem as if autism is always an affliction. And now they are bullying doctors, researchers, lawmakers, and the rest of society into ignoring truths about Zack’s disorder that define his life.

Sanitizing Zack’s diagnosis and intense needs is dangerous. That day out on the lakefront trail, my son’s safety turned on the officers’ ability to decode from his conspicuous behaviors that he has profound autism in particular. They told me they realized that Zack’s refusal to identify himself to them despite repeated requests stemmed from an inability to articulate salient information in a moment of acute stress. They employed a measured response to his rage by speaking in succinct, assertive phrases, repeating reassurances, and maintaining a physical distance. If they hadn’t had such precise training , which depends on recognizing precise clinical criteria rather than employing general descriptors such as “neurodiverse,” the scenario could have gone very differently — with his arrest, forcible restraint, and even suffocation and death.

The intimidation campaign

I embrace many of neurodiversity’s fundamental tenets, especially the idea that people with intellectual disabilities should be broadly accepted and included in society.

I’ve staked my career on this principle — I used to work in the US Department of Justice as a disability rights attorney. I witnessed firsthand the exclusion of people with physical and cognitive disabilities from the rituals of daily life most other people take for granted. And I believe parents and professionals must aspire to discern a child’s authentic needs rather than superimpose our own preferences on them or force them into compliant molds of “normal.” Our children do not need to be “typical” to thrive in a society designed for its vast majority, nor is that an attainable goal.

But the concept of neurodiversity is going into dangerous territory if diagnostic distinctions across the spectrum are now considered archaic and bigoted.

In 2021, the medical journal The Lancet published a report from a commission of worldwide medical experts who recognized the need for “profound autism” as a discrete diagnostic category. The backlash was swift and mighty.

Autistic self-advocates launched a virulent campaign to quash the term, arguing that it had arisen, in the words of self-advocate Julia Bascom , “because some parents . . . see their kids as needing different kinds of support and different levels of restriction. But they are wrong on all counts.” The Global Autistic Task Force on Autism Research, an advocacy group, responded to The Lancet commission by saying : “For more than 30 years, autistic people have resisted functioning labels as misleading and offensive.”

As neurodiversity advocates denounce any framing of autism as a disability that requires medical intervention, they demand more support systems for people with autism, such as independent living “that honors authentic forms of human diversity.” Groups like the Autistic Self-Advocacy Network, people who identify on social media as #ActuallyAutistic, and parent activists insist that there is no such thing as a “normal” brain, only relative differences that render all humans “differently abled.”

To them, frank discussions about profound autism give a distorted image of people like Zack as unpredictable, cognitively limited, and presenting more behavioral challenges than the general population. Except the image is not distorted. While it’s painful to accept, these descriptors are accurate. Over the course of a single day, Zack, who is now 23, might furiously pummel his head in rage, slam his body into a wall, and bite me hard enough to draw blood.

The neurodiversity advocates — whose members are distinguished precisely by their ability to advocate for themselves, as Zack cannot — are not illuminating the complexity of autism; they are castigating into submission anyone who dares to deviate from their accepted language.

Intolerance for the term “profound autism” is leaching into medical journals and doctors’ practices. Doctors who’ve devoted their careers to treating children who compulsively ravage their flesh and slam their skulls into the ground are now verbally castrated on social media and “canceled” from lectures so regularly that preserving their livelihood requires stifling crucial medical data . It’s become common for autism self-advocates to “shout down” researchers imparting medical data at conferences or to call the researchers out on social media for online hazing and threats by neurodiverse mobs.

Today, both experienced and newer autism researchers contemplate leaving the field because, as one University of California scientist, David Amaral , observed, “People are getting reluctant to give public presentations or to be too vocal about what they’re finding,” despite the fact that “science is supposed to be about communication.” Top research institutions like the National Institutes of Health (NIH), tasked with conducting clinical trials to illuminate the disorder, face vitriolic accusations of being “ableist” and uncomprehending of the very people they are trying to help.

After the The Lancet’s commission recognized “profound autism” in 2021, the journal published an article by a doctor who wrote: “Generally, physicians think that disability is medical, and that if a patient’s condition interferes with their daily life, they are disabled. This traditional, medical model of disability does not address societal factors that influence disability, nor does it recognize disability as a cultural identity. Viewing disability as an issue stemming from an impaired body can encourage physicians to view disabled patients’ quality of life negatively . . . and to offer treatments aiming to fix the patient.”

This is absurd. I know of no person with profound autism who proudly identifies self-mutilating or violent impulses as core to their “cultural” identity. There is nothing bigoted about striving to ameliorate dangerous behaviors.

More critically, it is not the role of medical researchers to kowtow to trending cultural demands at the expense of addressing medically life-threatening conditions. Erasing diagnostic distinctions will make it impossible to perform research into the behaviors that are associated with profound autism — research that could lead to drugs that could benefit people across the entire autism spectrum. Although about 27 percent of all people with autism have profound autism, the condition is already underrepresented in clinical trials, which typically exclude those with an IQ lower than 70.

Two years ago, my son was abruptly ensnared in a cycle of self-injury, physical assaults, and chronic insomnia that within days catapulted him into a dangerously manic state — during which he risked seizures and seriously injuring anyone in proximity to him. Introducing anti-psychotic medicine delivered the jolt of serotonin to Zack’s brain that allowed him to reclaim his stability. Might other medicines become available that would work better? A movement that vilifies any medical mention of “risk,” “limitations,” or extreme behaviors has the power to thwart the development of such urgently needed drugs.

I hope Congress hears parents like me

The Autism CARES Act, which allocates NIH-funded research and services, sunsets on Sept. 30. Fierce debates are already underway about what Congress should do when it reauthorizes this funding. On one side stand autistic self-advocates who rally against any research not explicitly approved by them. On the other are parents who are desperate for clinical advancements but are so engulfed in the daily ordeal of managing their profoundly autistic children’s aggression and property destruction that they are largely incapable of organizing. The few dedicated parents calling for NIH to set aside funding to specifically address “profound autism” are vastly outnumbered by neurodiverse advocates who seek to block the act from passing if such “stigmatizing” language is included.

The loudest voices seek to abolish all spending on autism medical research and replace it with select services, such as workforce initiatives, that assist only those with milder autism. It’s here that the idea of neurodiversity poses the greatest threat — a movement that celebrates autism in all its forms, and depicts even the most severe afflictions as “merely a difference,” vehemently opposes any investigation into autism’s causes as ableist.

The truth is that we still don’t know what explains the steep rise in autism — perhaps it’s the product of widespread environmental contaminants altering our children’s brains — and this increase needs urgent attention. As these children age, state programs already strained by the deluge of adults needing lifelong services threaten to collapse entirely. Capitulating to self-advocates’ demands amid a global proliferation of one of the gravest disorders of our time is not only morally incoherent but medical malpractice.

In the natural course of events, every profoundly autistic child will eventually be orphaned by the most qualified and dedicated caretakers he’s ever known — his parents. Absent meticulous advance planning and abundant resources, that child will be automatically transitioned by the state to placement in a residential living arrangement. For that child to be placed appropriately depends entirely upon having accurate clinical information about the intensity of his needs, taking into account the possibility of physical aggression, self-injury, elopement, property destruction, seizures, and other overlapping medical needs. I’m confident that if a person facing homelessness and a precariously uncertain future were asked whether he values a safe residential arrangement over semantics that obscure his diagnosis, he would choose the former.

For the record, any language that contorts or constricts the full scope of Zack’s identity is something I find deeply offensive. Zack has struggled with innumerable obstacles and heartbreak in navigating a world that does not come naturally to him, and his competence is strengthening to this day. Blurring his identity under the indistinct banner of “neurodiverse” erases Zack’s lived history — all that he has endured and overcome to get here.

Whitney Ellenby is a former disability rights attorney in the US Department of Justice and the author of the 2018 book “Autism Uncensored: Pulling Back the Curtain.” She is also the founder of Autism Ambassadors, which runs recreational events for over 800 families affected by autism in the Washington, D.C., area.