Fortune Telling Collection - Comprehensive fortune-telling - How many points should be given to the hypothesis of cultural adaptation in Introduction to Language Acquisition?
How many points should be given to the hypothesis of cultural adaptation in Introduction to Language Acquisition?
Section 1 Cultural Cognition
The cultural cognition mentioned in the fourth section of the first chapter shows that biased or wrong cultural cognition will have a negative impact on cross-cultural communication. Cultural cognition of stereotypes only appears between transnational ethnic groups, and also between Christians and non-Christians. Just like the relationship between co-workers and Christian beliefs in the second quarter of chapter 3, co-worker D of the Volunteer Development Center also had stereotypes about Christians and Christians before entering the Garden of Eden. She: 35.
35
The following is an interview with colleague d.
Cultural conflict and adaptation in the service process of non-profit organizations
If I don't know them (referring to the colleagues in the center), my thoughts will actually be the same as my friends. I think Christians are very good, believe in God, and believe in God very, very much. Then I think they don't seem to have any friends, which is a wrong idea ... (after meeting the workers in the center) They are very happy, that is, very simple people, not necessarily excellent, but still can play. At present, I know them. They can have anything to do with God ... At that time, people thought that their faith (referring to Christians in general) meant that everything God said was right, which was superstition. If Taiwan Bay was taken as an example, it was superstition. But now, if you know that God is not always good to you, there will be demons to hinder you. Sometimes you have to go on your own, but he will give you a spiritual support. That should be the difference.
Colleague D was able to have further contact with Christians because he entered the Garden of Eden to work, and after understanding it, he also reversed the original stereotype. However, his family and friends still have a general stereotype of Christians, and it is precisely because of the reaction of friends and family around him that colleague D has doubts about believing in Christianity. She: 36
Because I was in a bad mood for a while, and then I always told everyone at that time that I might tell my colleague B or Brother Yongxiang, and then they would take me to pray. Then I actually don't know what they are praying for, but I have a warm feeling in my heart, so it warms up. Then I will tell my family or my friends, and then I will say that I can do this in the future. I think I can. If I continue to get along in this environment, I think I may become a Christian. Then they will say no, they can't imagine how you became a Christian. Because I don't think they understand, they will think that the first reaction of Christians is to be good, and then they can't go out to play. Then I gave my friends the impression that I like playing very much, and I might go drinking or something. They would say no, you can't, just like I want to become a monk.
36
The following is an interview with colleague d.
The fourth chapter cross-cultural adaptation phenomenon 93
It seems that Christians just can't get along with me, and then maybe they will feel that, like a so-called Christian, he believes this very much, and everything is said by God. They will think that I should not become such a person, and they will feel terrible.
The experience of colleague D can highlight the influence of stereotypes on people. Of course, stereotypes are not necessarily negative, but they are all products of oversimplification, generalization and exaggeration. Colleague D herself was able to reverse her stereotype of Christians because she went to work in the Garden of Eden. However, it seems that it will take a long time to further change the stereotype of Christians among her family and friends, which will hinder cultural exchanges to some extent.
Just as the author talked about volunteer D's contact and recognition with Christians because his little aunt is a Christian in the interview in the third section of the third chapter, this first contact made him feel good and led to his generalization of Christians. Even though he is interested in his so-called Christian stereotype, it is still difficult for him to get rid of this good impression until he deeply realizes it. Ho: 37
Actually, I don't have a good impression of Christianity, because my little aunt is a Christian. Then she has to go to church every Sunday, because she is a Christian, and then she has to dedicate herself. Because she is a little bipolar or something, she doesn't get better after believing in God, and sometimes it is quite serious. And if she doesn't go, it means that we will worship or not eat what we worshipped in the new year. That was in the early days. I was very disgusted with Christianity at that time. Anyway, as long as it is Christianity, I feel bad. I think it may be her first reason, and the second reason is that I think they spend too much of their things on others, just a little obsessed or too trusting ... I don't think this religion is bad, because I think everything is the so-called way to change your behavior, that is, you think life will be better.
37
The following is an interview with volunteer D.
Cultural Conflict and Adaptation of Non-profit Organizations in the Service Process
But I don't believe they just put everything on God. Sometimes I think they are running away, that is, they can't solve it themselves, so they throw it to God. Because I personally believe that you can do what you want, not that you can do it by God. So my idea of Christians is that they just escape, or they don't mean everyone, or sometimes they give me a feeling that God is infinite, just everything.
Volunteer d, because he intends to generalize Christians, can avoid going to a profound one-sidedness. Once prejudice occurs, Tongcheng's behavior, such as cursing, avoidance, discrimination, personal attacks and even genocide, will inevitably lead to the tragedy of cross-cultural communication (Chen Guoming, 2003, p. 96). Comparing the situation of co-worker D and volunteer D, we can see that people had preconceived stereotypes about Christians. It is believed that Christians are superstitious about God, and everyone has the opportunity to get in touch with Christianity further, just to confirm their stereotype and reverse it. Volunteer D deepened the negative impression in the stereotype because of the little aunt, but colleague D reversed the negative course of the stereotype by entering the Garden of Eden, and even realized his past wrong impression. Therefore, the object of contact is a single individual, which may form a group image in the hearts of others.
Section 2 Language and Culture
In the process of field investigation, I also have a deep understanding of the cultural value orientation expressed by language. As I am not a Christian, I only understand the meanings of many religious words used by Christians, which leads to doubts about language and culture. Even if I use the same language, there are still cultural contents that can be explained.
The fourth chapter cross-cultural adaptation phenomenon 95
For example, in the second section of Chapter 3, Zhu Yongxiang, a colleague of the Volunteer Development Center, mentioned the expectation of volunteers' contact with faith and the ecology of Christian churches in Taiwan Province: 38.
Of course, I still hope that these volunteers can know Jesus. I will, so you can see that I will run out with a lot of little tricks, that is to say, pray together, in some interesting ways. Because Taiwan Province Province will encounter some difficulties in the process of evangelizing ... In the early days, he may think it is a foreign religion, and may not worship his ancestors, so he rejects it. Anyway, it is difficult to be right. It is very difficult to spread the gospel. Then add the Christians in Taiwan Province Province, who don't study well and don't understand the situation, and then argue with others all the time, otherwise they will always think that he is the truth, so everything else is false, or bad, or rotten, or idols, and then they are opposed. Do you still want to believe in Jesus ... Then add Christians, and there is a phenomenon among Christians in Taiwan Province Province. That is, he only cares about whether you believe in Jesus or not. After you believe in Jesus, he ignores you. Have you ever heard of the fellowship that preached the gospel to you at Chengchi University? It's just closed. It's too closed. It seems that you only love yourself with the door closed. Oh, love yourself. But you see, the early church was the church group of Jesus in 2000, but it was not like this. It has done a lot of social welfare work and started to run an orphanage, which was the largest orphanage in early 2000. Let those orphans and widows have food, and it cares about this kind of thing. But now the churches in Taiwan Province Province have stopped caring about such things. It only cares about whether this person believes in Jesus or not, and discusses it on the spiritual and metaphysical level. It doesn't pay attention to practical or metaphysical things, so others are relatively invisible. How do others know that God loves me?
In this passage, we can see several Christian terms, such as evangelism, idol and youth league. Although the Gospel can be regarded as a universal language, non-Christians may not understand its meaning. Yang Dongchuan (1995, page 120) pointed out that "the gospel is to declare the fulfillment of the gospel promised by the Old Testament in the upper empire and preach the gospel of the upper empire from the sermon of Jesus.
38
The following is an interview with Mr Zhu Yongxiang. The bottom line was added by the author.
Cultural conflict and adaptation in the service process of non-profit organizations
Words that can reflect the culture and usage of Christianity. Christianity's interpretation of "idol" is the same as that of everyday conversation. Idol here means "replacing the true god with artificial ones" (Yang Dongchuan, 1995, page 59). In addition, when I first came into contact with the word "Tuan", I could only guess that Tuan belongs to a noun in the semantic context, but in my interview.
Look at the same paragraph again. A, Central Gong Gong, was originally a person with folk beliefs. In the process of contacting Christianity and becoming a Christian, the use of language has gradually changed: 39.
In fact, when I worked here, many people thought I was a Christian, but I said I wasn't, and he said you weren't, and then yes, yes, I wasn't, and I would still be very happy. No, I'm not. I'm a friend of Mu Daoyou, and I was still happy at that time. Then why don't you just tell me and say I don't want to make up my mind, because I think so.
I'm surprised that he can wait so long. I'll really wait. If you are really the small partner he will choose today, he will try his best to choose you and wait for you. I feel the same way.
"Wooden friends" refer to those who are willing to contact and gradually approach Christianity. When they are willing to believe in God and accept this belief, they will experience the process of believing in God. "Solving" means determining their aspirations and their ambition to believe in God. Therefore, the word used by colleague A can be used to connect with this religious culture. "Choice" is after she believes in this belief and becomes a Christian. The biggest change in language use. Yang Dongchuan (1995, page 120, the quotation marks in the introduction were added by the original author) stated that "in the Bible, the word' choice' is used in the active voice, that is, God chooses people by color, but people choose God by color. So, people with color.
39
The following is an interview with colleague A, and the bottom line is added by the author.
The fourth chapter cross-cultural adaptation phenomenon 97
They still have a long way to go. They were chosen for his holy name. "
In addition, in the third quarter of the third chapter, Eden volunteer C, who was originally a folk belief and later converted to Christianity, also showed obvious language vocabulary changes: 40.
I feel a lot of God's grace, but I still have some doubts about him. Because it is a spear and a shield. For example, they say you can't worship idols. Idols are similar to Dajia Mazu or Buddhism. They think there is only one heavenly father in this world. Of course, I am a half-Christian, the so-called wooden friend, but I wonder, is there really only one god in this world? If there is a lot of space in this world, it may not only include God. Then I still have many ideas that I can't accept. For example, Christians can't worship their ancestors and eat things they worship. I can't accept it, because I think it is the tradition of China people to worship their ancestors.
The story of volunteer C can also clearly reflect her inner insistence on traditional culture, that is, she has made up her mind to believe in the Lord, but we know that she has not fully accepted this belief, which also confirms that the words reflect the cultural connotation and values of the users.
Looking back at the second quarter of the third chapter, my colleague B, who grew up in a Christian belief environment, is full of belief language in her conversation. Even she will go to work in the Garden of Eden because of her faith, because God has opened this road for her: 4 1.
At that time, when I was moved by the Holy Spirit again, I said with certainty that I told God that I would serve junior college students, and my burden was on junior college students, so I wanted to say at that time that I would start praying when I came back and ask me if I would resign, which proved that there were actually four sides.
40 4 1
The following is the interview content of Volunteer C, and the bottom line is added by the author. The following is an interview with colleague B, and the bottom line is added by the author.
Cultural conflict and adaptation in the service process of non-profit organizations
Face, you have to start from these four aspects. One is that the word of God is the Bible, and the other is the environment. Is the environment like this? If there is another shepherd, the shepherd is a priest, and the advice of the spiritual elder is safe in your heart. Then I was quite moved. At that time, when I was looking for this mark, it was obvious that when I studied the Bible in my spiritual practice, I would come in with the word of God.
In addition, when she really made up her mind to believe in the Lord, she mentioned:
I believe in the Lord because I saw such a play ... that play was a sermon, so after watching it, a preacher would preach the gospel like this.
Later, when she mentioned adding flying squads to universities, she prayed for the promised scripture:
I prayed to God myself. That prayer was to warn everyone that sometimes prayer is not a random prayer, which is terrible ... I prayed to God and said, Lord, please hone my weakest part ... I was stupid that there were two voices in me, one was reason and the other was emotion. Reason means that you look at the prayer promised by God, but you are not.
Her expectations for volunteers are:
But I think, at least what he witnessed in the Garden of Eden, or at least what he saw in our colleagues, I hope to be a good witness of God and see good things, or at least leave a good impression on Christianity or Christians.
Colleague B is the interviewer who bothers the author the most during the interview. The main reason is that the language she uses, that is, the language itself is the same, but because of her strong religious belief, the cultural meaning of Christian belief can be found everywhere. Because the author is not a Christian, she felt very hard during the interview.
The fourth chapter cross-cultural adaptation phenomenon 99
Only understand the meaning of words, and even determine the words used in those words. Undoubtedly, the personal classics complained by colleague B and the words she used absolutely reflect the cultural connotation of Christian belief and her personal values. That is, the words used in the language represent the cultural connotation behind it, but the words are still only a fragment of the language, and often the context of the words can express hidden cultural meanings. Just as Zhu Yongxiang and his colleague B often use the contents of the Bible to inspire and explain.
In the Ming Dynasty, the above-mentioned children mostly used the same language, which may also cause communication barriers due to religious and cultural differences. Another fundamental problem of language communication is the communication barrier of using the same language. In addition to language communication, there is also a cultural situation in the process of finding a translator in Tasmania. Because language communication leads to the need for translation, translation itself also has language use problems, which makes communication difficult. Chapter two, section three.
It should be said that what bothers me most is the language problem. Others say they are passive or slower than us. Actually, I don't think it matters. You know they are, so you adjust your pace. Personally, this is the easier part to handle. Then I think in terms of language, you can't communicate directly, you can't communicate directly. I think this is the most difficult part.
The biggest problem is the language, because the people sent by Taiwan Province Province will definitely have to translate at the beginning. Even if they have studied and played in the past, you should not grow up there with the local people. You still need to spend some time getting used to it or getting to know it. Malaysia is directly the person who grew up in Malaysia with us. He came to Taiwan Province Province to study, and then agreed that Eden knew Eden, and then went back.
Forty two.
The following is an interview with Miss Guo Shiyuan.
100 cultural conflict and adaptation in the service process of non-profit organizations
Go, I think that situation is very different.
In the same section, from the case that Guo failed to seek translation assistance from Thailand, it can be seen that it is really difficult to find a suitable translation, which also reflects that the use of language is limited to meetings, and the environment and culture behind it affect the ability and fluency of personal language use:
The whole environment and work content of the gentleman who came here to work are different from his personal imagination. Then with the boy who was invited, he had finished seminary before, but he was not a formal missionary. Then his personality is shy and introverted, which should be regarded as quite like that. So the whole situation, topography and climate in northern Thailand and southern Thailand are completely different from what he said. So he can't adapt when he comes. Secondly, they are in the north, and there are many kinds of Chinese in their north. They are from Yunnan, so they actually speak Yunnan dialect themselves. So in fact, he can speak Thai, but it is that kind of flexibility and application. Without our expectation, just like the general, it is as slippery as Mandarin, so it is because he is unaccustomed to the environment and his situation in Thailand.
From Guo Shizhen's service work in Ta, we can know that language is indeed an important prerequisite for understanding culture. Language is actually an important bridge of communication. When I went to Ta Island to serve volunteers in July 2005, I also deeply felt the importance of language in communication, especially in English teaching and group health activities. Because I can speak Thai with the volunteers, I taught English. Even when taking children to play games, because of language reasons, they can only engage in simple activities and can't understand. Compared with Tzu Chi's rice distribution in Cambodia, we also encounter the problem that language communication depends on translation. However, even local overseas Chinese have had interesting stories with accurate pronunciation in their communication with Tzu Chi volunteers (Cheng Yen, 1996, 120). By comparison, we can find that.
Chapter IV Cross-cultural Adaptation 10 1
Long-term translation has to consider one's own working ability; In addition, the appeal and popularity of non-profit organizations themselves are also the key. As for Tzu Chi's rice distribution in Cambodia, it can mobilize all overseas Chinese public and private schools to support it, but Aidan can only find suitable people in Thailand where cooperation has been established.
Section 3 Cross-cultural Adaptation
As mentioned in the fourth section of the first chapter, which cultural group an individual thinks he belongs to has a far-reaching influence on cross-cultural communication. Cultural identity refers to the individual's sense of belonging to a culture or ethnic group, which is a natural socialization process. There are three stages in the formation of cultural identity: untested cultural identity period, cultural identity search period and cultural identity completion period. In the unexamined cultural identity, it is easy to form blind cultural cognition. In the third quarter of the second chapter, Guo Shiyuan's views on Tadao moose in Thailand can be represented. Because Eden serves fishermen in Tadao, he seldom interacts with local moose. Guo Shiyuan's impression of local moose is partly due to the attitude of fishermen towards moose. Even if the local moose didn't intimidate Eden, it was difficult to reverse Guo Shiyuan because there was no further contact. Guo Shizhen and her sister (Xiuzhen) also remind volunteers to pay attention to small hats. However, during my service in Tasmania, I personally felt the kindness of moose. For example, Grandma Mu Si saw us cleaning up the garbage in the sun, and now she will pick up the fog in front of her house and give it to us. I have also met moose to quench our thirst. According to my observation, it is difficult to agree that the so-called little hat is a dangerous terrorist. In this way, we can also highlight the stereotypes mentioned in the first section of this chapter Stereotype refers to a simple, overly generalized or exaggerated view of a group of people, which can be attributed to the most obvious characteristics of people, and this set of characteristics covers the whole group and is the most obvious.
102 cultural conflict and adaptation in the service process of non-profit organizations
They are called moose. Because of their stereotype of moose, they are generalized and relatively ignorant of the differences within moose groups. However, as the author's personal experience proves, there are still friendly people among moose.
In the second stage of cultural identity search, individuals will go through a critical thinking process, and then re-recognize their cultural identity, but it may also bring identity crisis. Just like the Eden volunteer C mentioned in the second section of this chapter, there is an identity crisis: 43
In fact, because I still doubt it, I really don't know if I will be baptized. It's like saying that I think some Christians have some ideas that I don't accept. Maybe they think I'm a freak, and they think they're right, but I think, I think we should be flexible, not like this.
In the process of critical thinking of volunteer C, she compared her previous beliefs with her current Christian beliefs, and thus rebelled and criticized Christian beliefs. She was able to accept and identify with Christian beliefs, especially in the dispute of ancestor worship. Because she thinks that offering incense to ancestors is a tradition that can be abandoned because of her beliefs, while Christian beliefs emphasize that Christians should offer incense to their ancestors and go to other temples, which is contrary to her own views. Therefore, this is unacceptable. In addition, she can also agree with the Christian belief that there is only one God. Among other beliefs she believes in, she also believes in other gods such as Dajia Mazu, which also brings her a crisis of faith identity, which makes her feel safe about being baptized. The fact that volunteer C gradually accepted the Christian faith after serving in the tower also puzzled the author and other volunteers. After she believed in the Lord, her life changed, such as convincing me that she really believed in this religion. Therefore, her reflection phenomenon also made me realize that my doubts about Christians or Christians may also appear in these Christians, and they may not be convinced of this belief culture until they find this cultural identity.
43
The following is the interview content of volunteer C.
Chapter IV Cross-cultural Adaptation 103
In the third stage of the completion of cultural identity, individuals can confidently affirm and accept their own cultural identity, which can be seen from the firm Christian belief shown by co-worker B in the second quarter of Chapter III.
I made it clear, because I grew up in this environment, and my personality is fierce and ups and downs, so I naturally feel that I am very exclusive to other religions. The degree of exclusion is, for example, when I was young and ignorant, I heard that you also made it clear what religion you are, and then you were firm, so I would feel that in my heart, then I don't want to associate with you, or you don't want to talk to me about your religion like this. I can't promise that I won't argue with you like this. But this is a very immature objection. I think it's true. It's just getting late. I'll talk more. If you take that attitude from today, how can you preach the gospel to others and how can they understand your faith?
As for folk religion, I don't know much about other religious beliefs. I dare to talk nonsense, so I dare to talk nonsense before the meeting. Now I know that it is a reserved attitude for me, because I don't understand. I think I should know. The motive is that I don't understand. How can you object because you don't understand? I think it's irrational. If I really understand it today, then there is really something wrong with him. I think that can be discussed, but if it is a good thing, it can become a culture. For me, I know that Christianity means that we have only one god and there will be no other gods, but I'm not saying that other religions are not good, but I just like some, for example, there may be some ideas or attitudes that you have to learn sometimes. This is because I feel glad that I grew up slowly, that is, you must insist on being one.
Forty-four
The following is an interview with colleague B.
104 cultural conflict and adaptation in the service process of non-profit organizations
Up to now, my environment is almost all Christians, not counting the school. My friends and friends are almost all from here. It was not until I really started working in the society that more and more people began to know whether it was really not this belief. But I think later, you should respect everyone's thoughts and beliefs. For me, I will think that there is something wrong with my attitude towards Brother Yongxiang. He is very tolerant. A very open attitude affects me. In fact, you should do this, just like Jesus accepts everyone, but not your sin ... especially here (referring to the volunteer development center), I see more and more volunteers, who may believe in folk religion, or have no faith, or something. Then I later felt that if you really want to study, you should use the kind that is very tolerant.
As can be seen from the above, colleague B clearly and confidently affirmed and accepted his cultural identity, and even his identity has risen to the point of rejecting other beliefs. So after a period of cultural identity, she has turned her rejection of other religious beliefs from the past to the present with an open and inclusive attitude. She has been able to prevent stereotypes, discrimination and eccentricity, and at the same time be able to face the stereotypes of others calmly. Discrimination and partiality. The author can clearly feel her firm progress in Christian faith when she gets along with her colleague B. Although the compromise of her pre-meal prayer did bring invisible pressure to the volunteers, the author also felt her respect for other religious beliefs and self-adjustment.
Just like several cultural changes mentioned in the fourth section of the first chapter, classical evolution inadvertently led to national egoism, which is the most likely phenomenon in the early stage of cultural cognition. Once it can overcome its national egoism, it can avoid misunderstanding in the process of cross-cultural adaptation. Moreover, cultural universality is an established fact, which is based on the universal importance of cultural relativity, that is, observing and analyzing the overall phenomenon through the cultural context of the nation. Therefore, cross-cultural communication can only be mentioned before reciprocity.
Chapter IV Cross-cultural Adaptation 105
Obstacles The author's special emphasis on the relativity between classical evolutionism and culture is based on the most critical national egoism implied in classical evolutionism. This is the most common misunderstanding in cultural cognition, and it also highlights the state of cultural relativity. There is no distinction between high and low respect for culture. It is also a single event to break the culture, but to observe it in the whole cultural context. Therefore, the author does not want to trace the origin of cultural changes. It is to analyze the state that culture should uphold when it comes to contact. Function and structural function emphasize the functions of culture and society, so they are not used here. From the second chapter to the fourth chapter, we can know that language seems to be the biggest problem and dilemma in the service of loyal men, but we can also ignore the influence of religious factors in the service, especially the contact process between Christianity and Islam. Looking at the case of the Volunteer Development Center, religious belief seems to be the most influential key. However, we can also ignore the role of language use here. Language and religion, the cultural elements, affect the service of Eden at the same time, and will also form conflicts in the service process, but under the same circumstances, there are proportional differences.
106 cultural conflict and adaptation in the service process of non-profit organizations
PS, this is the downloaded subtitle. Delete it yourself.
- Previous article:How to treat the measurement of making money in the six strategies?
- Next article:Hengdian fortune teller _ Who is Hengdian fortune teller?
- Related articles
- Are there any positions that are more and more dominant with age?
- 1what is the fate of rabbits born in 987? 1987 what month was the rabbit born?
- Excuse me, what did the fortune teller say about four days?
- Which province and city is Dingxiang County from?
- 1973 fortune teller Li Lunar February 25th.
- What do you mean by the return of the fortune-telling dragon?
- Xiao's fortune telling
- Female characteristics of a good wife and mother
- Add money to fortune telling _ add money to fortune telling
- Restore folk fortune telling _ Restore folk fortune telling video