We engage in stereotypes when we generalize or even simplify a group’s characteristics because of its culture and nationality and extend this conclusion among all the group members. Although these stereotypes can be “mindful", which means they are based on some real examples, they cannot represent all the group members. In addition, the individual layer of the social ecological framework (Oetzel, 2009) illustrated that while people living in an overarching cultural system, each individual has a personal interpretation of values and norms. Thus, if we judged a large group of people as either “high” or “low” context, we would ignore the individual differences in social behavior and would step into stereotyping. Individual differences exist in all kinds of groups, one evidence of the existence of individuals from HCC culture tend to use LCC is a Japanese word “kuuki ga yomenai” translates as “the one who cannot interpret the nuances of occasions”. It shows the non-acceptance of those who cannot read beyond the lines in a country with HCC tendency while proving the differences among one group. I found this phenomenon exists in China as well. When I meant to ask a schoolmate about the grade of my friend who was in her class, I chose to say “How is she doing in your class?” rather than directly say “What is her class rank?”. In my school, this phrase is our norm when you would like to know one’s grade. When I asked others in the same way, they could naturally understand what I meant, but she was confused and asked for further explanations of my purpose. After got my real purpose, she answered directly in a word “xue zha” translates as “study slacker”, which we use on ourselves to show modesty or self-mockery. This is an example of those with LCC tendency in a HCC culture, showing we cannot ignore the particular phenomena when studying a cultural group.
当我们因群体的文化和民族性而泛化甚至简化一个群体的特征时，我们就会陷入刻板印象，并将这个结论扩展到所有的成员。尽管这些模式可以是“正念”的，这意味着它们是基于一些真实的例子，但是它们不能代表所有的成员。此外，社会生态框架的个人层面（Oetzel，2009年）表明，尽管人们生活在一个总体文化系统中，但每个人都对价值观和规范有自己的理解。因此，如果我们把一大群人判断为“高”或“低”的语境，我们就会忽视社会行为中的个体差异，从而陷入刻板印象。在各种群体中都存在个体差异，日本文化中个体倾向于使用LCC的一个证据是日语中的单词“kuuki ga yomenai”，翻译过来就是“不能解释场合的细微差别”。这表明，在一个具有HCC倾向的国家里，那些不能阅读超出界限的人不被接受，同时证明了一个群体之间的差异。我发现这种现象也存在于中国。当我想问一个同学关于她班上同学的成绩时，我选择了这样回答：“她在你们班表现如何？”，而不是直接说“她的级别是什么？”在我的学校里，当你想知道一个人的成绩时，这句话就是我们的标准。当我用同样的方式问别人时，他们自然能理解我的意思，但她感到困惑，并要求进一步解释我的目的。当她明白了我的真正目的后，她直接用“学渣”这个词来翻译为“学习懒人”。我们用这个词来表示谦虚或自嘲。这是HCC文化中具有低生命周期的倾向的一个例子，表明在研究一个文化群体时，我们不能忽视这种特殊的现象。
To developing intercultural communication, we need to be flexible in applying different communicating patterns. From my experience, I tend to use words like “may”, “could” when I use Chinese. It is a speech habit reflecting one of our cultural identity that being modest and prudent, more than having an exact function as modal words in English to indicate my modality. However, when I use English, I try to cut off these words to be concisely and avoid misleading others that I am uncertain with everything and unreliable. However, practicing this verbal code-switching will not change my attitude to Chinese culture which urging people “Do not talk too absolutely” or make me consider this as an inefficient and meaningless communicating pattern. Instead, I will deeply understand the unique and attractive distinctions of my own cultural group through intercultural communicating and comparing different cultures, so as to have a stronger identity.
为了发展跨文化交际，我们需要灵活运用不同的交际模式。根据我的经验，当我使用汉语时，我倾向于使用像“可能”，“可能”这样的词。谦虚谨慎，比英语中的情态词具有精确的功能来表示我的情态，是我们的文化特征之一。然而，当我使用英语的时候，我尽量简洁地删去这些词，避免误导别人，我对一切都不确定，不可靠。然而，这种语言转换并不能改变我对中国文化的态度，这种文化敦促人们“不要太绝对”，也不会让我认为这是一种效率低下、毫无意义的交流模式。相反，我将通过跨文化交流和比较不同的文化来深刻理解我自己文化群体的独特性和吸引力，从而拥有更强的个性。
The difference between communicating patterns urges people to do more effects on making adjustments both cognitively and behaviorally in order to smooth the intercultural communication. According to Ting-Toomey and Chung (2012, p.98), through behavioral flexibility, we can adapt to the communication situation by adjusting our behaviors and goals after observing others. I once attended the conference of MUNUC (the Model United Nations of the University of Chicago) and met a lot of foreign delegates. I wanted to work with a delegate from the US, so during the tea break, I came and said I appreciate her speeches. What surprised me was she immediately said “Yes, I am sure was” and talking about her other merits rather than expressing thanks. Although I thought it was strange and funny, I did not show my confusions and chimed in with her to continue the communication. Then, while working with her, there were other things that confused me. In China, if we wanted to see others' information or works, we would give out ours first, which is a pledge that you can trustingly show yours to me since you have already gotten mine. However, she directly asked for seeing my papers, which made me awkward. As Ting-Toomey and Chung (p.96) mentioned, psychological adjustment can enhance the feelings of well-being and satisfaction during the cross-cultural transitions (Ward et al., 2001), in order to deal with confusions occurring between intercultural communication, we need to take positive situational appraisal strategies. Although her action could be defined as a potential risk for me that my ideas could be stolen (just like what the elder students in our MUN club had warned us), I considered it as the most effective way for her to understand me since the clauses and resolutions were hard to describe verbally.
沟通模式之间的差异促使人们在认知和行为方面做出更多调整，以平滑跨文化交流。根据Ting-Toomey和Chung（2012，p.98），通过行为灵活性，我们可以通过在观察他人后调整我们的行为和目标来适应沟通情况。我曾参加过MUNUC会议（芝加哥大学联合国模范）并会见了很多外国代表。我想和一位来自美国的代表一起工作，所以在茶歇期间，我来了，说我欣赏她的演讲。让我感到惊讶的是，她立刻说“是的，我确定是”并谈论她的其他优点，而不是表达谢意。虽然我觉得这很奇怪也很有趣，但我没有表现出我的困惑，并与她一起继续沟通。然后，在与她合作的时候，还有其他一些让我困惑的事情。在中国，如果我们想看到别人的信息或作品，我们会首先给出我们的信息，这是一个保证，你可以信任地向我展示，因为你已经得到我的。然而，她直接要求查看我的论文，这让我很尴尬。正如Ting-Toomey和Chung（第96页）所提到的，心理调整可以增强跨文化转型期间的幸福感和满足感（Ward et al。，2001），以应对跨文化交际中发生的混淆。 ，我们需要采取积极的情境评估策略。虽然她的行为可能被定义为对我的潜在风险，我的想法可能被盗（就像我们的MUN俱乐部的老年学生警告我们的那样），我认为这是她理解我以来最有效的方式。和决议很难口头描述。
The accurate understanding is necessary for academical communication, which requires the skillful use of language. When the communication occurs in intercultural level, the language barrier increases the difficulties for communicators, urging guidelines for this particular situation. The ideas Ting-Toomey and Chung provided in “Intercultural Reality Check Do-Ables” (p.128-129) provide feasible methods for the intercultural communicators. Understanding others languaculture and the basic differences of LCC and HCC patterns can serve as a pre-condition. Through the interdependent tie between language and culture (Agar, 1994) we can better understand how others' mother tone shaped their thinking patterns and values while building an objective attitude to the culture that has different communicate pattern. Combining with the skill of verbal tracking that ensures the accuracy of the information we heard, we can comprehend the speakers from other culture correctly. According to the cooperative principle (Grice, 1975), it is important for communicators to contribute to the smooth progress of communicating. Using verbal patience for non-native speakers, using multiple modes of presentation and verbal code-switching can meet the requirement of the maxim of manner, which requires communicators to be perspicuous. By these approaches, the speaker can decrease the obscurity and ambiguity due to the language barrier and make the audience easier understand the communication. Moreover, showing respects is necessary as well. As the sympathy maxim of the politeness principle (Leech, 1983) mentioned, we should “minimize antipathy between self and others”. The proper use of non-verbal tone of voice and cultural pragmatic rules can convey our respect to people from other cultural group and show that we are on the same pages with them. Meanwhile, provide us with an in-culture perspective which helps us integrate into this culture.
准确的理解是学术交流所必需的，学术交流需要语言的熟练运用。当交流发生在跨文化层面时，语言障碍会增加沟通者的难度，促使他们制定针对特定情况的指导方针。《跨文化现实检查能力》（第128-129页）中的“丁-图美”和钟教授的思想为跨文化交际者提供了可行的方法。了解他人的语言和基本差异的LCC和肝癌模式可以作为一个先决条件。通过语言和文化之间的相互依存关系（Agar，1994），我们可以更好地理解他人的母语如何塑造他们的思维模式和价值观，同时对具有不同交流模式的文化建立一种客观的态度。结合保证所听到信息准确性的言语跟踪技巧，我们可以正确理解来自其他文化的说话者。根据合作原则（Grice，1975），沟通者要为沟通的顺利进行做出贡献是非常重要的。对非母语者使用语言耐心，使用多种表达方式和语言代码转换方式能够满足礼貌准则的要求，这就要求交际者必须具有清晰的语言表达能力。通过这些方法，说话人可以减少由于语言障碍而产生的模糊性和模糊性，使受众更容易理解交际。此外，表示尊重也是必要的。正如礼貌原则中的同情准则（Leech，1983）中提到的，我们应该“减少对自己和他人的反感”。正确使用非语言的语调和文化语用规则可以表达我们对来自其他文化群体的人们的尊重，并表明我们与他们站在同一条战线上。同时，也为我们提供了一种文化视角，帮助我们融入到这种文化中。