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This study investigates how people from different cultures negotiate meanings in email interactions. The data is composed of 120 emails written by two groups of students: sixty emails are written by Jordanian university students and sixty by American university students. The emails are supposed to be written to hypothetical friends. The data were analysed qualitatively, relying primarily on discourse analysis complemented by the theory of politeness, in addition to the notion of cultural stereotypes. The evaluation of the data indicated that the American students used much more indirect strategies than their Jordanian counterparts. The results of this study offer insights into the nature of politeness strategies as employed by the two groups of students. This study argues for the importance of including pragmatic and intercultural communication instruction in language classes to teach students how to be polite in a foreign language. [ABSTRACT FROM AUTHOR]

This paper problematizes the stereotypical view that leadership is culturally linked and underlines the significant role of subordinates in shaping leadership styles. Employing micro-analytic techniques, the study analyses meetings of two work teams in an international corporation. Findings reveal that although the team leaders are of the same national culture (Swedish), leadership is practiced in a very different manner and can be enacted in ways not adhering to their cultural norms. Moreover, leadership is collaboratively constructed by all participants. This paper highlights the importance of studying authentic leadership discourse and going beyond cultural stereotypes for future research into leadership practices. [ABSTRACT FROM AUTHOR]

Although significant attention has been devoted to the notion of facework and its functions, facework among L2 speakers, whose cultural backgrounds and language proficiencies vary, has remained unexplored. The present study attempts to explore situations of intercultural communication in which facework is used as a way to remedy moments of potential face loss. The data are drawn from communication among Korean, Malaysian, and Japanese students who were enrolled in an online synchronous class. On the basis of these data, three different types of facework were identified: self-mocking humour, group embarrassment, and attempts to build group cohesion. Tensions among the intercultural group, which could have led to a potential break in face maintenance, emerged. These tensions resulted from discrepancies within the cultural groups concerning recognition of face, cultural assumptions, and language use. When participants did not find an equitable resolution of tension in words, nonverbal face-saving strategies functioned to resolve conflict and mitigate loss of face by re-contextualising the interaction. Overall, this paper highlights the complexities of intercultural communication in relation to face maintenance and offers insights for future research into L2 speakers’ use of facework in intercultural communication. [ABSTRACT FROM AUTHOR]

A lot of work has been done on the major turns that have taken place within Translation Studies. The moves from the prescriptive to the descriptive method of analyzing and conducting translation allow for appropriating the whole process of translation to the service of individual and institutional interests. These changes have been triggered by the juggernaut of globalization and have touched upon the ethics of intercultural communication and representation. As such, responding to the present international scene, dominated with cultural paranoia and reluctance to get immersed into the historically inevitable stage of cultural co-existence, the present paper suggests the transcultural approach to translation as a working alternative to the separatist and nationalist discourses that are fraught with essentialist ideologies. Within the transcultural dynamics of translation, the collision between the ethnocentric authority and peripheral minority is replaced with collaborative intersection of belonging senses and political voices to circumvent the devastating effects of the dichotomizing rhetoric. The American writer Paul Bowles’ project of translating Moroccan culture in the context of his collaboration with the Moroccan preliterate storyteller Mohamed Mrabet can be, therefore, read through the transcultural prism, which is in this case subtly sustained by the contact zone of Tangier. [ABSTRACT FROM AUTHOR]