CULTURAL INTELLIGENCE

Cultural Intelligence



Cultural Intelligence

1. Describe the cultural group you belong to and most associate with.

China is agreat country with astonishing cultural aspects therefore I feel most associated with China its culture. Chinese culture offers a very good pattern of the way language is used. I mostly talk about establishing authority in Chinese culture. Cultural intelligence (CQ) is the aptitude to show specific behaviors, with qualities and skills, those are tuned to the values and attitudes of other people culturally. CQ engages the parts of interpersonal intelligence, intrapersonal intelligence, spatial intelligence, and linguistic intelligence. (Boye 2003)

2. Consider the dimensions of value differences outlined in the aggregate approach to the study of culture. Define one dimension that is common in your culture and provide a personal example that reflects this dimension.

There are many dimensions of value differences in the aggregate approach to the study of culture. In addition to tone and behavior, language is an indicator of authority in most cultures like China. In China, show of power in communication gets clear through non-verbal signs such as bowing, but words are also an sign of power. The Chinese society is a chain of command type society. The speech of subordinates is quite different from the language of the superiors. The words can be quite dissimilar, and everybody is conscious of the subtexts of vocabulary. For instance, when a manager addresses subordinate men, he would add the suffix “Kunn” to the name rather than the courteous equivalent to Mr. “the Saan”. The minor would speak to the superior title employ the title and “Saan”, or with the last name and. As, the organizational head would call the worker “Nakaasone-kunn”, but Mr. Nakasone would call the in-charge “Abe-kaacho” where Abe is the name of the in-charge and kacho means section chief. (Geert 2001)

Address reflects one's standing in the division. This is stressed even more by using a person's title or position plus “Saan” rather than the name plus the title. In this situation, the Head is not Abe-kacho but “Kaacho-Saan”, not Tanaaka-buccho (branch head) but “bucho-Saan”. This method is carried over into family relationships. A boy would call his older brother “ani-Saan”, older brother, rather than “Waako” and call his older sister “onii-Saan” rather than “Noriiko”. In a way, the individual drops her or his individuality and takes on a uniqueness in relation to her or his position in the ...