Question

Asiacentric Communication Ethics and Competence

Asia is diverse and dynamic. It is a region of cultural complexity, continuity, and change, although the term signifies a certain geographical location in the world, designates a common historical and political struggle against Western imperialism and colonialism, and implies shared religious-philosophical foundations and cultural heritage (Miike, 2003a). Asian nations are plural societies. They “have a dominant community and a number of minority communities divided on the basis of language, religion, caste, and ethnicity living together under a single polity” (Goonasekera, 2003, p. 368). Chen and Starosta (2003) vividly depict such a place of remarkable variety and vitality:

Indonesia is largely Muslim, yet it contains a large Hindu enclave in Bali. Indians were also imported to parts of Malaysia, and Buddhism, started in India, [but] can hardly be found there now, except [as] a political reaction to casteism. Instead, it has taken root in China, Sri Lanka, and elsewhere. Shintoism thrives in Japan, but maybe nowhere else. Asia has some massive cities, but 80% of some Asian countries are rural. India and China have 800 language varieties or dialects. (p. 1)

Obviously, therefore, all Asian communicators do not subscribe to the above-discussed five propositions. These propositions do not necessarily reflect the way Asians actually communicate in real-life situations.

Nevertheless, they serve as theoretical lenses from which to see an Asian version of humanity and to view Asian thought and action. They are designed to provide much food for thought in rethinking the nature and ideal of human communication in Asia and beyond from an alternative vantage point.

For example, the advent of the global village and the crisis of the human condition have made it compelling to ruminate on communication ethics and competence in intercultural contexts (Chen, 2005; Miike, 2009b; Tehranian, 2007). There have been extensive discussions on Eurocentric biases in the definitions and components of these key concepts (e.g., Chen & Starosta, 2008; Ishii, 2009; Shuter, 2003; Xiao & Chen, 2009). We can reexamine current conceptualizations of communication ethics and competence from the five Asiacentric propositions. They suggest that an ethical communicator can (1) remind herself or himself and others of interrelatedness and inter- dependence through communication, (2) discipline and cultivate herself or himself without being overly self-centered through communication, (3) develop her or his altruistic sensitivity to the sufferings of others, (4) feel her or his obligation to remember the debts that she or he has received and to try to return them in one way or another, and (5) speak up for greater harmony and morality.

Just like many proponents of Asian values who are often misunderstood by Western conservative intellectuals (Mahbubani, 2002), I am not asserting that these Asiacentric viewpoints on humans communicating are superior to Eurocentric ones, but I am protesting that they are not inferior to them. They are rooted in the Asian worldview and yet may be sharable along with those rooted in, say, the African worldview toward what Tu (2006, 2007) calls “a dialogical civilization” or what Sitaram (1998) calls “a higher humanity.” In Sitaram’s (1998) view, such a truly human civilization “is not an extension of any one culture; rather it would be the essence of all cultures of the entire humanity” (p. 13). Hence, there is room for Asiacentric, as well as Afrocentric and other non-Western, contributions. As Asante (1993) avers, there is also “space for Eurocentricity in a multicultural enterprise so long as it does not parade as universal. No one wants to banish the Eurocentric view. It is a valid view of reality where it does not force its way” (p. 188).

Summarize, with examples, the five Asiacentric communication propositions and compare them with the propositions based on the Eurocentric worldview.??

Answer 1

Condense, with models, the five Asiacentric correspondence suggestions.

Asia driven perspective:

Perspective is the psychological model of the real world or culture which gives a setting to world and life mentalities and thoughts. It is the intellectual essential course of the individual, gathering, or society. Asia-driven perspective is the strategy for setting the social culture and significance of Asia.

Asia driven correspondence relational word:

Coming up next are the five Asia driven correspondence relational words:

Correspondence as a token of non-separateness:

Asia Centric Communication's first relational word is correspondence as a token of non-separateness which assists with recollecting our interrelatedness and reliance with the world. It additionally serves to by and by express our own.

Correspondence as personality decrease and self-development:

Asia driven correspondence's subsequent relational word is correspondence as sense of self decrease and self-development. It assists with lessening human egocentrism and self-centeredness. It additionally helps with building confidence and keeping up personal circumstance.

Correspondence as detecting and feeling:

Asia driven correspondence's third relational word is contact as feeling sensation. It makes each individual experience love, bliss and hopelessness.

Correspondence as complementary obligation and duty:

Correspondence as a mutual commitment and obligation is the fourth relational word of Asian driven correspondence. It assists with recovering every one of our obligations recuperated and to being mindful.

Correspondence as lecturing and fitting:

Asia-driven correspondence's fifth relational word is correspondence as fitting and lecturing. It helps in fitting and admonishing the whole world or universe.