Literatura científica selecionada sobre o tema "Intercultural communication Kenya"

<p align="LEFT">This article forges a connection between knowledge asymmetry and intercultural communication to challenge extant understandings of knowledge asymmetry as a static and stable condition that infl uences the processes and outcomes of interactive encounters that promote learning. The article draws its empirical material from ethnographic fieldwork at a training course on climate change that involved the participation of development practitioners, policy makers and civil servants working in broad professional arenas such as engineering, agriculture, water management and urban development in Sri Lanka, Kenya, Egypt, Bangladesh, Uganda, Tanzania, Vietnam and Denmark. The material is represented in the form of ethnographic vignettes to demonstrate knowledge asymmetry ‘in action’: how knowledge asymmetry is far from a static and stable condition, but rather how it emerges and disappears as participants summon, articulate, dismiss, ridicule, ignore or explore the rich pools of their culture/knowledge differences during the training course interaction. The article aligns itself to Barth’s (2002) conceptualization of culture as knowledge and to contemporary understandings of intercultural communication that privilege sensitivities to the webs of geo-historical relations and macro power and economic asymmetries that structure and inform intercultural relationships. The article also emphasizes the relevance of seeing knowledge asymmetry as a concept-metaphor (Moore 2004).</p>

The era of Globalization — characterized by the end of the bi-polar world order and the expansion of neo-liberal capitalism as well as the compression of the world through new communication technologies — has already stamped its mark on theology. Especially those theologies which consider themselves as contextual undergo deep transformations from localization to deterritorialization, from being mono-cultural to hybridity and from being community centered to multiple belonging. The shift from contextualization to glocalization that becomes visible behind these processes is traced in the works of two African and one Asian woman theologian as well as one Asian male theologian. While Musimbi Kanyoro, Kenya, is still practicing a late modern form of inculturation theology, with the works of Musa Dube, Botswana, Kwok Pui-Lan, us, and R.S. Sugirtharajah, uk, postcolonialism irrupts into contextual and intercultural theological reflection. As a consequence the pendulum swings from the particular back to the universal, now defined as exchange and interdependence.

Reviews of: 'Language Learners as Ethnographers,' by Ana Barro, Michael Byram, Shirley Jordan, Celia Roberts and Brian Street; 'An Intercultural Approach to English Language Teaching,' by John Corbett; 'Critical Pedagogy: Political Approaches to Language and Intercultural Communication,' by Manuela Guilherme and Alison Phipps; 'Test It Fix It: English Verbs and Tenses Pre-intermediate,' and 'Test It Fix It: English Verbs and Tenses Intermediate,' by Kenna Bourke; and 'Silence in Second Language Learning: A Psychoanalytic Reading,' by Colette A. Granger.

This article adopts an intercultural narrative approach to investigate how the 2015 crisis in Burundi was represented in five online news outlets: The Guardian, the United Kingdom (English); Le Monde, France (French); Le Soir, Belgium (French); The Daily Nation, Kenya (English); and Le Renouveau, Burundi (French). As the analysis demonstrates, all the outlets, including the African ones, adopt essentialised clichés of barbaric perpetrators and innocent victims, embroiled in ethnic conflict. Various configurations of these elements of the story are identified as it travels from one context to another. In general, the international outlets focus on a brutal dictator and a passive, victimised mass, but this narrative is reversed in the government-run Burundian outlet, which assigns barbarism to the protestors and legitimacy to the president. The Daily Nation is unique in framing these elements within a broader international narrative, demonstrating Burundi’s relative vulnerability to international (neoimperial) actors. In the final discussion, the article considers how Western journalism can learn from this cross-cultural analysis, drawing on Venuti’s (1995) concepts of foreignisation and domestication. It is argued that The Daily Nation’s emphasis on neoimperial influence on Burundi may be a form of domestication to Kenyan readers but would undoubtedly be considered a foreignising strategy to Western European readers, as it would alert them to the injustices of supposedly legitimate international (Western) institutions. While recognising the challenges of such a strategy in journalism, it is argued that news outlets should nonetheless consider presenting African conflict news using less stereotyped narratives, informed by a postcolonial interpretative lens.

Kinship terms are culturally and socially tied to the society’s structure and communities’ values that have developed over a long period of time. In the different Kenyan social environments many kinship terms abound that are extremely definite and cannot be found in other Kenyan languages or English and consequently may generate some translation difficulties and misinterpretations. The intended meaning of these culturally bound kinship terms that exist in source languages which are embedded in the Kenyan socio-cultural scene cannot be transferred to the target language (English) through a word or group of words which are thought to be the English equivalents in the translation process. The paper presents a list of common kinship terms present in three Kenyan languages with comparable interpretation. Kinship terms that are mainly culture specifc certainly indicates the frm and close social ties that a community has established over the years. The present paper seeks to answer two main questions: i) How are the non-equivalences of kinship terms between English and the selected languages translated in different bilingual dictionaries? ii) What is the alternative model of translating kinship terms in the selected bilingual dictionaries? These kinship terms pose difculties and intercultural miscommunication when not properly interpreted. The present paper is based on Baker’s (2006) effected translation equivalence theory of Kinship terms and social structure model and equivalence theory of translation. The paper develops a model for translating kinship terms from the selected languages into English.

Different societies have different rules/norms governing communication. What works in one society may fail to work in another. This scenario raises a host of fundamental questions: What happens when individuals from different cultural groups interact? Is there a possibility that miscommunication may occur in the course of communication? If so what is the nature of miscommunication and how does it affect social relations of individuals or groups? In what ways can miscommunication be minimized during intercultural communication? This paper explores cross cultural communication within an African context. Specifcally the paper seeks to unearth the lexical variations that exist in the language of two cultural groups in Baringo County, Kenya. Two cohorts of Tugen speakers (the initiated and uninitiated) form the sample of this study. Tugen is a dialect of the Kalenjin language. In order to graduate into adulthood Tugens have to undergo a traditional form of circumcision. During circumcision, the initiates are taught a new register, which serves to distinguish them from the uninitiated members of the community. This paper therefore investigates the speech of initiated and uninitiated speakers of Tugen and unearths a number of lexical items that vary. After interviewing 80 purposively sampled subjects the paper established the existence of systematic variation in lexical items from two cultural groups in Tugen. It is apparent from the results presented here that a better understanding of a group’s culture enriches theunderstanding of cross cultural communication. Therefore, knowledge of existing variations in Tugen and other languages/dialects minimizes incidences of miscommunication. Since effects of miscommunication are often very costly, it is therefore important that more studies be conducted in this area. The world has become a global village and cross cultural communication is a now a daily engagement for many of us who live in the modern world.

Tujuan dalam penelitian ini adalah untuk mengetahui Peran Komitmen organisasional yang terdiri dari komitment afektif, normative, dan kontinuan dan Kompensasi baik itu kompensasi finansial dan non-finansial terhadap Kepuasan kerja dengan moderasi Budaya organisasi sebagai variabel penguat atau memperlemah pada karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Sampel dalam penelitian ini adalah 200 orang karyawan dan data yang dapat di olah sebanyak 200 sampel. PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Data dianalisis menggunakan WrapPls 6.0 dan SPSS 16 untuk menguji Uji asumsi Normalitas dan Linieritas.Hasil penelitian ini menyimpulkan bahwa komitmen organisasi berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. Kompensasi juag berpengaruh positif terhadap kepuasan kerja karyawan PT.PLN (Persero) Unit Induk Wilayah Kalimantan Barat. 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This study describes cultural values and communication styles that are attributable to Kenyans and U.S. Americans. It examines how Kenyans and U.S. Americans experience these different cultural values and communication styles and how they contribute to intercultural misunderstanding and conflict while working together in an office setting. Ten Kenyans and ten U.S. Americans who work or worked together in Nairobi, Kenya were interviewed and surveyed. The goal of the study was to explore and identify the experiences of the participants relative to the following values: individualism and collectivism; power distance; time orientation; high and low context; and universalism and particularism. The methodology used for this study included phone interviews and an extensive survey, which provided anecdotal evidence on how individuals experience and interpret the differences in these values. The interpretation of the data offers insights into significant intercultural differences between these two groups. The need for effective intercultural communication is an everyday reality in Nairobi, whether at the office, in the market, or on the street. Recommendations are offered for both Kenyans and U.S. Americans to work through and manage the differences to enhance productivity and satisfaction in the workplace. Ultimately the findings from this study will facilitate a rich discussion for human resources and training departments of similar organizations whether in Kenya or elsewhere.

Orthodox Christianity came to the Banyore people of western Kenya in 1942. The Banyore are Bantu speaking people whose language belongs to the Luhya group of languages. The Banyore live near the Uganda border; they are thought to be related to the famous Uganda Kingdom of Bunyoro Kitara. The first Christian missionaries among the Banyore were Protestants who came from South Africa in 1905. . The Orthodox faith reached Bunyore in 1942, through a Kenyan missionary from central Kenya, Bishop George (Arthur) Gathuna, and Fr Obadiah from Uganda. The point of note here is that the first Orthodox Christian missionaries to introduce the Orthodox Christian faith to the Banyore people were Kenyans. I shall examine the relation between Orthodox Christianity and Banyore culture, and show how Orthodox Christianity, in dialogue with the Banyore people, became indigenised in Bunyore culture. Thus Orthodox Christians in Bunyore do not see Orthodoxy as something foreign, but as something that has become part of their own culture.
Christian Spirituality, Church History & Missiology
D.Th. (Missiology)

This chapter investigated the influence of intercultural communication on business ventures for the immigrant traders in one of the Kenyan urban informal market that hosts immigrant traders. The study utilized qualitative methodology and purpose sampling on 22 participants. In-depth interviews were used to generate data that was then analyzed thematically. The findings revealed that language differences between the immigrant and local traders are a fundamental intercultural communication factor that influences the business ventures for immigrant traders in Toi market. The study recommends actualization of cross cultural programmes to anchor the learning of host languages for the immigrant traders and intercultural awareness skills for both immigrant and local traders/host nationals in the Kenyan informal markets. That would ultimately translate to effective intercultural communication, harmonious co-existence and further enhance social economic development that is inherent to today's globalised world.