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Intercultural Miscommunication Past and Present

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Edited By Barbara Kryk-Kastovsky

Miscommunication has always intrigued researchers in and outside linguistics. This book takes a different perspective from what has been proposed so far and postulates a case for intercultural miscommunication as a linguistically-based phenomenon in various intercultural milieus. The contributions address cases of intercultural miscommunication in potentially confrontational contexts, like professional communities of practice, intercultural differences in various English-speaking countries, political discourse, classroom discourse, or the discourse of the past. The frameworks employed include cultural scripts, critical discourse analysis, lexicographic analysis, glosses of untranslatable terms, and diachronic pragmatics. The book shows the omnipresence of miscommunication, ranging from everyday exchanges through classroom discourse, professional encounters, to literary contexts and political debates, past and present.

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The role of cultural scripts and contextualization cuesin intercultural (mis)communication. Anatolij Dorodnych and Anna Kuzio, Adam Mickiewicz University, Poznan, Poland

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The role of cultural scripts and contextualization cues in intercultural (mis)communication Anatolij Dorodnych and Anna Kuzio, Adam Mickiewicz University, Pozna, Poland Motto: It is a core of cultural studies that language does not mirror an independent object world but constructs and constitutes it. (Barker and Galasiski 2001: 1) 1. Introduction The importance of intercultural communication skills was appreciated a long way back in human history. In the first letter to Corinthians (9.19), Apostle Paul expresses his method for managing intercultural communication: For though I am free from all men, I have made myself a slave to all, that I might win the more. To the Jews I became as a Jew, in order to win Jews; to those under the law I became as one under the law – though not being myself under the law - that I might win those who are under the law. To those outside the law I became as one outside the law [...] that I might win those outside the law To the weak I became weak, that I might win the weak. I have be- come all things to all men, that I might by all means save some. (The Holy Bible 1962: 161) Paul’s rhetoric shows his awareness that in order to communicate efficiently with rep- resentatives of another culture, there needs to be a level of empathy or identification with the principles of that culture. Since the second half of the 20th century, long after the works by Yakubinski (1923) and...

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