Stepping out of my own well

After the story about the frog in the well I was like “Oh yes, that really makes sense” because it resonated with me when I moved from India to Canada. In the story, the frog thinks that his tiny well is the entire world. Nothing outside of it he never saw, so he thinks nothing else exists. When the turtle talks about the ocean, the frog can no longer conjure up anything greater. It shows that our understanding can narrow when we are never exposed to things other than what we know. I consider myself as a turtle because I know that the world is not small. I like to get out in the world, with people in different cultures. The small well inside the frog is a limited cultural perspective. That we need to be open to learning about cultures and ways of thinking in order to communicate well with others. This ties directly into intercultural communication (how people from different places communicate and understand each other). And if people only “keep” their cultural background and not embrace outside cultural influences, they may assume that their culture is their own and their way of living, interacting etc is the right way. The frog embodies this sort of narrow perspective. Intercultural communication shows us that the world is a lot wider than our own practices, beliefs, and experiences. People who grew up in one culture and never came into contact with others might perceive their way of speaking, behaving, or thinking as the only thing “right” to do. And this connects to the idea that people can move from an ethnocentric mindset – assuming our way is the only right way – to one of appreciating others’ perspectives and ways of life (Baldwin et al., 2014, pp. 5–6).

  • Baldwin, J. R., Means Coleman, R. R., González, A., & Shenoy-Packer, S. (2014). Intercultural communication for everyday life. Wiley-Blackwell.

Understanding My Identities and How They Shape My Communication

Oct 29, 2025 6:46 PM

If I think about my identity groups, I am aware that I am part of many, sometimes simultaneously. I am also Indian, Hindu, male, young adult, international student, part-time worker, and someone living in Canada. Each of these identities can also be in conflict with the other. For now, I was trained to communicate back home, which is more indirect and respectful, whereas in Canada, communication is more direct. Consequently, I have to code switch at times for myself depending on the audience. I change with my tone, my body language, even my use of eye contact. Identity, language and nonverbal communication all influence how people express themselves. Chapters 5 and 6 are telling us so much about this and I can see it in my own life just not a little every day. In addition, I am from a minority group, as I am not part of the cultural majority in Canada. I do have incidents where someone, simply because of who I am in the past, takes the assumption that I don’t know anything or speak English very well. From these moments, I’m reminded of how identity shapes our perception, even before we speak. Many ways, different things have changed the way I have had a sense of identity through the years. Hitching a ride to another country has broadened the way I see myself. All I can think is I am less of one thing — I am more than one culture and experiences. I believe I will keep to be different as I get to know new people, learn new things and live adaptively. Chapter 6 claims that identity is dynamic. Now I have a real understanding of that. Who can be sexist or racist: I think anybody can be sexist or racist. It depends not only on identity, but also actions and attitudes. For example, women might be sexist toward men and people of colour can be racist toward other groups of people. It is predicated on stereotypes, bias, and differential treatment.

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The Ethical Issue of Ending English Classes for Newcomers

Oct 16, 2025 1:20 PM

This event I selected mentions Bow Valley College ending classes for newcomers in English. The college opted for this solution as a means of saving money, which causes an ethical dilemma as the new population relies on these programs for their basic language acquisition, communication, and adjustment in Canada. Involvement of cultural groups that make up the two groups: Canadian institutions and newcomers/immigrants who arrive with alien language skills and cultural backgrounds. The college must decide between its financial priorities and social impact in inclusion and intercultural communications. The ethical problem here is that the slashing of language programs does harm to newcomers in that it robs them of a mechanism for adaptation. And without English courses, immigrants struggle to communicate, do their jobs, access services, or learn even the minutiae of Canadian culture. These points are highly relevant to intercultural communication, as language can help newcomers relate to the norms associated with the Canadian culture better and facilitate their interactions with members of other cultures. As described in Chapter 2, culture is learned and shared, and language is the first way in which individuals relate, understand, and value the behaviours of the culture. The erasure of language support by institutions allows newcomers to remain “outside” of the shared cultural experience, making intercultural communication a lot more difficult.  The end of these programs might save money but the long-term detriment to immigrants is more significant. For ethical intercultural communication, institutions must generate opportunities, not barriers, for people as they try to integrate into society.

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Understanding Intercultural Conflict Through Different Communication Styles

In Chapter 7, one of the key ideas is that conflict occurs not just because people disagree — when different people disagree — but because, due to different cultural backgrounds, they can take different approaches when disagreed with — and they do it in new ways. It was this one that helped me realize that conflict itself is not always the issue — the issue is often that different people have different notions of how conflict can be navigated. There are cultures that value direct communication to some extent. They feel it is better to say exactly what you think in any conflict whatsoever. Indirect cultures like to avoid confrontation with someone, to soften their words, or to indicate disagreement indirectly. This makes a disconnection easy to form when these two ways go together. This difference in communication styles is one of the most common causes of intercultural conflict because people perceive the same behaviour according to various cultural norms (Baldwin et al., 2014). Values also drive conflict, which is another takeaway I couldn’t have anticipated. One example is respect for individual freedom, where people care most about their personal opinions and independence. Others cherish collectivism, in which harmony, respect, and unity for the group come before many others. When people come across each other because their values differ, they might believe the other side is being rude or too emotional or too quiet or too unkind or simply just not being honest — even though they’re just acting like humans. Chapter 7 tells us to know our style and try to understand the other person’s style to resolve intercultural conflict. Rather than believing that the other person is wrong, it is better to remember that they learned a different approach to how to engage conflict. This takes patience, curiosity, and empathy. If both sides attempt to understand each other’s cultural approach, the conflict is easier to manage and less personal. I learned from this chapter that intercultural conflict is expected, however in how we resolve this a pattern emerges of our willingness to learn from other cultures. A conflict can be transformed into a chance for communication when being flexible and courteous.

  • Baldwin, J. R., Means Coleman, R. R., González, A., & Shenoy-Packer, S. (2014). Intercultural communication for everyday life. Wiley-Blackwell.

How Media Stereotypes Shape Our View of Cultures

An important concept in Chapter 10 struck me is the way media has a strong influence on the way we perceive other cultures. Not only does media depict entertainment — it shapes how we perceive people with varied backgrounds. Repetition, repeating in the media, of typecasting creates stereotypes when the media presents the same type of person over and over. These stereotypes create stereotypes that everyone in a cultural group behaves the same. Such a serious matter is, in effect, of how we behave toward others, before we even know much about them. For instance, certain cultures are shown as dangerous or violent, while others are portrayed as weak or excessively traditional. This is visible throughout the media. They’re depicted in movies, in TV shows, on social media. As Chapter 10 points out, the longer a group is represented in an image, the harder it is for audiences to see the diversity of a culture. Rather, we begin judging them according to what is put forward by the media instead of by our actual living. Media stereotypes can also create misunderstanding. If someone's only exposure to a culture comes from movies or online content, he or she may believe the stereotype to be a true one. This means prejudice and unfair treatment. Chapter 10 encourages that media doesn’t always accurately represent cultures, and we should be thinking critically about what we watch or read because repeated media images can strongly shape how others view their cultures (Baldwin et al., 2014). Studies have shown that media stereotypes may cause people’s beliefs and attitudes to be negatively influenced. For example, a new article explains how the lack of diversity in movies and the continuing biases affect young people's perspectives on cultural groups (Nimir, 2024).

 

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Journal is more than just a blog; it's a personal project dedicated to fostering a deeper understanding of intercultural communication. Here, we explore the nuances of global interaction, offering insights and perspectives that bridge cultural divides. Join us on this journey of discovery and connection.

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