Protocols and Processes for Promoting Interactive Cross‐Cultural Media Transfer

1989 ◽  
Vol 26 (1) ◽  
pp. 7-12 ◽  
Author(s):  
Donald P. Ely
2013 ◽  
Vol 36 (2) ◽  
pp. 197-220 ◽  
Author(s):  
Lian Liu ◽  
Marie D. Stevenson

This study examines stance in cross-cultural media discourse by comparing disaster news reports on the Sichuan earthquake of May 2008 in a Chinese, an Australian Chinese, and an Australian newspaper. The stance taken in the news reports is examined using the Attitude sub-system of Martin and White’s (2005) Appraisal framework. The analysis revealed that stance patterns in the reports from the three newspapers varied systematically, and that the reports from the three newspapers could be placed on a continuum, with the Chinese-Australian news reports taking an intermediate stance, though leaning more towards the Chinese stance. For instance, whereas the Australian reports focused primarily on evaluating the actual earthquake situation, both the Chinese and the Australian Chinese reports focused more on assessing the participants and their behavior during the aftermath of the earthquake. Findings are linked to features of the Chinese and Australian sociocultural contexts, and the implications of the study are discussed for understanding the discourse of migrant ‘sub-cultures’ in relation to the discourse of the cultures to which they are connected.


Media Effects ◽  
2019 ◽  
pp. 419-434
Author(s):  
Jinhee Kim ◽  
Kimin Eom

2007 ◽  
Vol 13 (2) ◽  
pp. 155-174
Author(s):  
Alan Knight

In southeast and east Asia, terrorism is not new. A number of the region's nations have had to deal with full scale insurgencies of their own. The region contains a heady mix of core US allies, fledgling democracies and an emerging superpower. Many of these countries were themselves being challenged by militant Islamists. To what extent have regional journalists been influenced by American ideas and definitions in its 'war on terror'? This article considers how Osama bin Laden's media event was reported in the English language press of five Asian states: China (an authoritarian non-sectarian state with a flickering Muslim insurgency); Malaysia (a democractic multicultural society with an Islamic majority); the Philipines (a democractic former US protectorate with a Muslim insurgency); Singapore (a one-party city state, which has been targeted by al Qaeda offshoots); and Thailand (a never colonised democracy with a restive Muslim majority). 


2001 ◽  
Vol 7 (1) ◽  
pp. 185-188
Author(s):  
Priestley Habru

Review of All-media Guide to Fair and Cross-cultural Reporting, by Stephen Stockwell and Paul Scott. Australian Key Centre for Cultural Media Policy, Griffith University. To become an effective reporter in any multi-cultural society, avoid embarrassment for using wrong terms and be able to adapt to the culture and lifestyle of people different from your own, then this survival booklet is a must.


2013 ◽  
Vol 10 (1) ◽  
pp. 11-26 ◽  
Author(s):  
Stephen C. K. Chan

My question for now is: in what ways have the new currents of transnationality affected existing forms of cultural sensibility in the ‘post-colony’? Realised as a system of representation of the global popular, recent articulations of popular experience tend to be absorbed into generic cross-cultural media representations shared on the glocal level of operation by cultural producers, consumers and practitioners across geographical borders. In this paper, I shall focus on the changing spectacle of ‘the local’ through its cinematic action (along with its alternative heroine mediation), in light of such a transnational articulation as the emerging dominant. My purpose is to examine how local action has been re-imagined and can be re-aligned in relation to the specifically historical, national and postcolonial mode of imagination under the contemporary glocal context of the Hong Kong ‘Special Administrative Region’ (HKSAR), as this particular post-colony is officially renamed.


2020 ◽  
Vol 43 ◽  
Author(s):  
Andrea Bender

Abstract Tomasello argues in the target article that, in generalizing the concrete obligations originating from interdependent collaboration to one's entire cultural group, humans become “ultra-cooperators.” But are all human populations cooperative in similar ways? Based on cross-cultural studies and my own fieldwork in Polynesia, I argue that cooperation varies along several dimensions, and that the underlying sense of obligation is culturally modulated.


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