BEING COMFORTABLE IN SPACE
Like time and place, differing ideas of space hide traps for the uninformed. Without realizing it, almost any person raised in the United States is likely to give an unintended snub to a Latin American simply in the way we handle space relationships, particularly during conversations.
In North America, the "proper" distance to stand when talking to another adult male you do not know well is about two feet, at least in a formal business conversation. (Naturally at a cocktail party, the distance shrinks, but anything under eight to ten inches is likely to provoke an apology or an attempt to back up.)
To a Latin American, with his cultural traditions and habits, a distance of two feet seems to him approximately what five feet would to us. To him, we seem distant and cold. To us, he gives an impression of pushiness.
As soon as a Latin American moves close enough for him to feel comfortable, we feel uncomfortable and edge back. We once observed a Conversation between a Latin and a North American which began at one end of a forty-foot hall. At intervals we noticed them again, finally at the other end of the hall. This rather amusing displacement had been accomplished by an almost continual series of small backward steps on the part of the American, trying unconsciously to reach a comfortable talking distance, and an equal closing of the gap by the Latin American as he attempted to reach his accustomed conversation space.
Americans in their offices in Latin America tend to keep their native acquaintances at our distance-not the Latin American's distance-by taking up a position behind a desk or typewriter. The barricade approach to communication is practiced even by old hands in Latin America who are completely unaware of its cultural significance. They know only that they are comfortable without realizing that the distance and equipment unconsciously make the Latin American uncomfortable.
HOW CLASS CHANNELS COMMUNICATION
We would be mistaken to regard the communication patterns which we observe around the world as no more than a miscellaneous collection of customs. The communication pattern of a given society is part of its total culture pattern and can only be understood in that context.
We cannot undertake here to relate many examples of communication behavior to the underlying culture of the country. For the businessman, it might be useful to mention the difficulties in the relationship between social levels and the problem of information feedback from lower to higher levels in industrial organizations abroad.
There is in Latin America a pattern of human relations and unionmanagement relations quite different from that with which we are familiar in the United States. Everett Hagen of MIT has noted the heavier emphasis upon line authority and the lesser development of staff organizations in Latin-American plants when compared with North American counterparts. To a much greater extent than in the United States, the government becomes involved in the handling of all kinds of labor problems.
These differences seem to be clearly related to the culture and social organization of Latin America. We find there that society has been much more rigidly stratified than it has with us. As a corollary, we find a greater emphasis upon authority in family and the community.
This emphasis upon status and class distinction makes it very difficult for people of different status levels to express themselves freely and frankly in discussion and argument. In the past, the pattern has been for the man of lower status to express deference to his superior in any face-to-face contact. This is so even when everyone knows that the subordinate dislikes the superior. The culture of Latin America places a great premium upon keeping personal relations harmonious on the surface.
In the United States, we feel that it is not only desirable but natural to speak up to your superior, to tell the boss exactly what you think, even when you disagree with him. Of course, we do not always do this, but we think that we should, and we feel guilty if we fail to speak our minds frankly. When workers in our factories first get elected to local union office, they may find themselves quite self-conscious about speaking up to the boss and arguing grievances. Many of them, however, quickly learn to do it and enjoy the experience. American culture emphasizes the thrashing-out of differences in face-to-face contacts. It de-emphasizes the importance of status. As a result, we have built institutions for handling industrial disputes on the basis of the local situation, and we rely on direct discussion by the parties immediately involved.
In Latin America, where it is exceedingly difficult for people to express their differences face-to-face and where status differences and authority are much more strongly emphasized than here, the workers tend to look to a third party-the government-to take care of their problems. Though the workers have great difficulty in thrashing out their problems with management, they find no difficulty in telling government representatives their problems. And it is to their government that they look for an authority to settle their grievances with management.
Status and class also decide whether business will be done on an individual or a group basis.
In the United States, we are growing more and more accustomed to working as members of large organizations. Despite this, we still assume that there is no need to send a delegation to do a job that one capable man might well handle.
In some other parts of the world, the individual cannot expect to gain the respect necessary to accomplish this purpose, no matter how capable he is, unless he brings along an appropriate number of associates.
In the United States, we would rarely think it necessary or proper to call on a customer in a group. He might well be antagonized by the hard sell.
In Japan-as an example-the importance of the occasion and of the man is measured by whom he takes along.
This practice goes far down in the business and government hierarchies.
Even a university professor is likely to bring one or two retainers along on academic business. Otherwise people might think that he was a nobody and that his affairs were of little moment.
Even when a group is involved in the U.S., the head man is the spokes man and sets the tone. This is not always the case in Japan. Two young Japanese once requested an older American widely respected in Tokyo to accompany them so that they could "stand on his face." He was not expected to enter into the negotiation; his function was simply to be present as an indication that their intentions were serious.
ADJUSTMENT GOES BOTH WAYS
One need not have devoted his life to a study of various cultures to see that none of them is static. All are constantly changing and one element of change is the very fact that U.S. enterprise enters a foreign field. This is inevitable and may be constructive if we know how to utilize our knowledge. The problem is for us to be aware of our impact and to learn how to induce changes skillfully.
Rather than try to answer the general question of how two cultures interact, we will consider the key problem of personnel selection and development in two particular intercultural situations, both in Latin cultures.
One U.S. company had totally different experiences with "Smith" and "Jones" in the handling of its labor relations. The local union leaders were bitterly hostile to Smith, whereas they could not praise Jones enough. These were puzzling reactions to higher management. Smith seemed a fair minded and understanding man; it was difficult to fathom how anyone could be bitter against him. At the same time, Jones did not appear to be currying favor by his generosity in giving away the firm's assets. To management, he seemed to be just as firm a negotiator as Smith.
The explanation was found in the two men's communication characteristics. When the union leaders came in to negotiate with Smith, he would let them state their case fully and freely-without interruption, but also without comment. When they had finished, he would say, "I'm sorry, We can't do it." He would follow this blunt statement with a brief and entirely cogent explanation of his reasons for refusal. If the union leaders persisted in their arguments, Smith would paraphrase his first statement, calmly and succinctly. In either case, the discussion was over in a few minutes. The union leaders would storm out of Smith's office complaining bitterly about the cold and heartless man with whom they had to deal.
Jones handled the situation differently. His final conclusion was the same as Smith's-but he would state it only after two or three hours of discussion. Furthermore, Jones participated actively in these discussions, questioning the union leaders for more information, relating the case in question to previous cases, philosophizing about labor relations and human rights and exchanging stories about work experience. When the discussion came to an end, the union leaders would leave the office, commenting on how warmhearted and understanding he was, and how confident they were that he would help them when it was possible for him to do so, They actually seemed more satisfied with a negative decision from Jones than they did with a hard-won concession from Smith.
This was clearly a case where the personality of Jones happened to match certain discernible requirements of the Latin American culture. It was happenstance in this case that Jones worked out and Smith did not, for by American standards both were top-flight men. Since a talent for the kind of negotiation that the Latin American considers graceful and acceptable can hardly be developed in a grown man (or perhaps even in a young one), the basic problem is one of personnel selection in terms of the culture where the candidate is to work.
The second case is more complicated because it involves much deeper intercultural adjustments. The management of the parent V.S. company concerned had learned-as have the directors of most large firms with good-sized installations overseas-that one cannot afford to have all of the top and middle-management positions manned by North Americans. It is necessary to advance nationals up the overseas-management ladder as rapidly as their abilities permit. So the nationals have to learn not only the technical aspects of their jobs but also how to function at higher levels in the organization.
Latin culture emphasizes authority in the home, church, and community. Within the organization this produces a built-in hesitancy about speaking up to one's superiors. The initiative, the acceptance of responsibility which we value in our organizations had to be stimulated. How could it be done?
We observed one management man who had done a remarkable job of building up these very qualities in his general foremen and foremen. To begin with, he stimulated informal contacts between himself and these men through social events to which the men and their wives came. He saw to it that his senior North American assistants and their wives were' also present. Knowing the language, he mixed freely with all. At the plant, he circulated about, dropped in not to inspect or check up, but to joke and to break down the great barrier that existed in the local traditions between authority and the subordinates.
Next, he developed a pattern of three-level meetings. At the top, he himself, the superintendents, and the general foremen. At the middle level, the superintendents, general foremen, and foremen. Then the general foremen, foremen, and workers.
At the top level meeting, the American management chief set the pattern of encouraging his subordinates to challenge his own ideas, to come up with original thoughts. When his superintendents (also North Americans) disagreed with him, he made it clear that they were to state their objections fully. At first, the general foreman looked surprised and uneasy. They noted, however, that the senior men who argued with the boss were encouraged and praised. Timorously, with great hesitation, they began to add their own suggestions. As time went on, they more and more accepted the new convention and pitched in without inhibition.
The idea of challenging the boss with constructive new ideas gradually filtered down to the second and third level meetings. It took a lot of time and gentle handling, but .out of this approach grew an extraordinary morale. The native general foremen and foremen developed new pride in themselves, accepted new responsibilities, even reached out for more. They began to work to improve their capacities and to look forward to moving up in the hierarchy.
CUISINE, ETIQUETTE & CULTURAL VALUES
Also, it is necessary to note that food is one of the most enjoyable ways to experience another culture.
WHAT'S A "STAPLE" FOOD?
Every culture has staple foods. A staple food is a food that is rich in carbohydrates, that is eaten daily, and that is a primary source of calories and life energy. Rice is the staple food of much of Asia: from China & Japan to Sri Lanka & India. For example, many Japanese eat rice three times a day — with breakfast, lunch and dinner. If there is no rice, diners feel dissatisfied: the meal simply is not complete.
Cuisine and Etiquette in Zambia
In traditional families, mothers eat together with the girls and the small boys. Boys age seven and older eat with the father. This is because all of the children below the age of seven live under the guidance of their mother and much learning takes place through daily activities in the home. Ibis is changing, however, especially in towns and cities. The new trend1 is that all members of the family eat together.
Before eating, everybody washes hands in order of the status of the members of the family: father first, then mother, and the children follow according to their ages. If a visitor happens to have a meal with the family, he or she is given the honor of washing first.
It is rude to talk very much or loudly while eating. After eating, the family members wash their hands again in the same order. The wife and the young ones clear the table. Burping after a meal is a traditional compliment, but it is not quite so common nowadays.
Zambia's staple food is maize (corn), and the inhabitants eat maize in several ways. When the corn is new, it can be roasted or boiled. When it is dry, it can be fried or boiled, either by itself or mixed with beans or peanuts. Sometimes maize is ground to a size a little bigger than rice and is cooked like rice. Finally, we have the fine cornmeal which is called mealie-meal in Zambia. This is used for making nsima, the most popular way of cooking maize. Nsima is steamed cornmeal.
Meat from cows, goats, sheep, and fish are used in sauces over nsima. There are also a lot of vegetables put in sauces, such as leaves from bean plants, okra, peas and pumpkins. Other vegetables eaten almost daily include onions and tomatoe. Nsima is usually prepared for lunch and dinner and not for breakfast. All the cooking is done by the wife.
Cuisine & Etiquette in Uganda
In Uganda, the staple food is matoke (a variety of semi-sweet bananas with green peels used in cooking). Other food crops include sweet potatoes or yams, white potatoes, beans, peas, peanuts, cabbage, onions, pumpkins, and tomatoes. Some fruits, such as oranges, papayas, lemons, and pineapples, are also grown.
Most people, except for a few who live in the city centers, produce their own food. The responsibility of preparing the family's meals belongs solely to the women and the girls in the family. Men and boys of age 12 and above are not even expected to sit in the kitchen, which is separate from the main house.
Most families eat two meals a day. The two meals are lunch and supper. Breakfast is just a cup of tea or a bowl of porridge.
When a meal is ready, all members of the household wash their hands and sit down on floor mats. Hands have to be washed before and after the meal. At mealtime everybody is welcome; visitors and neighbors who drop in are expected to join the family at a meal.
Food is served by the women. "Sauce" — a stew with vegetables, beans, butter, salt, and curry powder — is served to each person on a plate. Sometimes fish or beef stew is served.
Normally a short prayer is said before the family starts eating. During the meal, children talk only when asked a question. It is bad manners to reach for salt or a spoon. It is better to ask someone sitting close to it to pass it. It is also bad manners to leave the room while others are still eating. Everyone respects the meal by staying seated until the meal is over. Leaning on the left hand or stretching ones legs while at a meal is a sign of disrespect and is not tolerated.
People usually drink water at the end of the meal. It is considered odd to drink water while eating.