Diseño sin Fronteras I<strong>de</strong>ological pleasures are related to users’ values andinclu<strong>de</strong> products that incorporate social, environmentaland sustainability concerns.Jordan emphasizes the influence of users’ cultural orientationon their responses and perception of a product andhighlights (Jordan, 2000, 79):Pleasure-based approaches are about really un<strong>de</strong>rstanding peopleand respecting and celebrating human diversity. They are aboutun<strong>de</strong>rstanding the benefits that people want from a product andun<strong>de</strong>rstanding what is required in or<strong>de</strong>r to <strong>de</strong>liver these benefits.Above all, pleasure-based approaches are about <strong>de</strong>signing productsthat can bring a real joy into people’s lives.In this sense, we can conclu<strong>de</strong> that <strong>de</strong>sign needs to re<strong>de</strong>fineits frontiers and explores new concepts and instrumentsthat contribute to <strong>de</strong>signing for human diversity.Cross-cultural conceptsAs Richard Lewis says, we see the world and the othersthrough “cultural lens” (2003, 91). It is these lenses thatmake other people looks different or similar, since theyadjust our eyes according to our own i<strong>de</strong>ntity system andsocial rules. Lewis (2006, 21) illustrates that:Finns consi<strong>de</strong>r Italians overly emotional because they wave theirarms while talking. The individualistic Spaniards consi<strong>de</strong>r the Swissstuffy and excessively law-abiding. Lively Italians find Norwegiansgloomy. French-influenced Vietnamese find Japanese impassive.Most South Americans find Argentineans conceited. Germansthink Australians are undisciplined. Japanese see straight-talkingAmericans as ru<strong>de</strong>.This concept of “cultural lens” is shared by Edward T. Hall(1998, p.87). He explains that the culture is responsiblefor <strong>de</strong>fining what a person ignores and what will call thisperson´s attention. Culture <strong>de</strong>termines how the worldis perceived and, according to Hall, “most of culture lieshid<strong>de</strong>n and is out- si<strong>de</strong> voluntary control making up thewarp and weff of human existence.” (2005, p.223).Para Geert Hofste<strong>de</strong> and Gert Jan Hofste<strong>de</strong> (Hofste<strong>de</strong> &Hofste<strong>de</strong> 2005, 4), culture is a collective programming ofthe mind which distinguishes the members of one groupfrom another.The authors illustrate the mental programs in three levels(figure 1): human nature, personality and culture.The human nature level is related to the genetic programmingof the individual and <strong>de</strong>termines one’s physical andbasic psychological functioning. The personality is relatedto the individual unique personal set of mental programsand is based ontraits partly inherited through the individualgenes and partly learned. Culture operates in anintermediate level and usually is passed from generation togeneration. It is not inherited but learned and <strong>de</strong>rived fromthe social environment (Hofste<strong>de</strong> & Hofste<strong>de</strong>, 2005, p.4-5).Specific of anindividualSpecific of agroupUniversalPersonalityCultureHuman NatureInherited andlearnedLearnedInheritedFigure 1: Three unity levels (Hofste<strong>de</strong> & Hofste<strong>de</strong>, 2005, p.4).Another important concept even for our survival is the oneof “intercultural competence” or our capacity of learning,adapting and adjusting ourselves to the communicationstyle of a given context (Hofste<strong>de</strong> & Hofste<strong>de</strong>, 2005;Neuliep, 2006).According to Lustig & Koester, authors of the book entitled‘Intercultural Competence’, the quality of life – onprofessional and personal levels, will <strong>de</strong>pend, more andmore, on our ability to communicate efficiently with othercultures. Intercultural communication is important because<strong>de</strong>mographic, economic and technological factors, whencombined, will have influence on the world where humaninteractions are dominated by culture and by culturaldifferences, besi<strong>de</strong>s the human ability to comprehend andinteract with distinct cultural frames (Lustig & Koester, 2010,p.11).It is worthy to ask, then, how can the impacts of culturaldifferences could be diminished? How would it be possibleto reach a balance so people are able to communicateefficiently and are intercultural competent?According to Janet Bennett (2009), some cultural distanceswill be rapidly adjusted, while others will <strong>de</strong>mand somekind of negotiation. Adapting to a culture represents anadding process where our own culture is maintained intactand we add new abilities to our set of behaviors (2009,p.127). The adaptation and the intercultural competenceoccur from the one´s motivation and <strong>de</strong>sire to obtain a sharedmeaning, for instance, doing business, teaching abroad,having relationships or being successful in any situationthat involves a culture different from your culture of origin.Intercultural competence requires, thus, that individuals areopen to distinct behavior, i<strong>de</strong>as and values. This opennessto different things is crucial to make cultures interact andcoexist, enriching human relations.As introduced in the first lines of this paper, we areconstantly in contact with other cultures. The daily life is25
MX Design Conference 2011intercultural. In this sense, it becomes easy to agree withGeert Hofste<strong>de</strong>, Gert Jan Hofste<strong>de</strong>, Michael Minkov whenthey say that people need, urgently, be capable of collaboratewithin different moral circles and to tolerate symbolicdifferences (Hofste<strong>de</strong> et. al 2010, p.473). The authors saythat differences among people will always exist, but it isnecessary to learn to coexist without wanting that we areall the same (2010, p.447).Thus, we may consi<strong>de</strong>r the concept of intercultural competenceas one of the challenges of the <strong>de</strong>signer of 2015.Mo<strong>de</strong>ls of cultural categorizationAccording to Richard Lewis (2006, p.39), the categorizationof a culture is necessary and obvious because it allows us,among other actions, to foresee the behavior of individualsfrom an specific culture; to clarify why people act certainway; to avoid offenses; to find a unity and to standardizepolicies.Given the relevance of the actions mentioned abovetowards the <strong>de</strong>velopment of products and services, twomo<strong>de</strong>ls of cultural categorization will be introduced:the first, articulated by Richard Lewis, one of the mostimportant linguistics from the United Kingdom, with largeaca<strong>de</strong>mic and professional experience on cross-culturalstudies in various countries. The second mo<strong>de</strong>l belongs toGeert Hofste<strong>de</strong>, Dutch, PhD in Social Psychology, professoremeritus of Organizational Anthropology and InternationalManagement at Maastricht University, The Netherlands.He is the co-foun<strong>de</strong>r and first director of the Institute forResearch on Intercultural Cooperation (IRIC).People from linear-active cultures, on the other hand,value facts, planning, products, chronograms, co-relationof actions and words, institutions and laws. Such valuescan be observed through their planned and or<strong>de</strong>red livesand, besi<strong>de</strong>s that, through their professional orientation, inother associations and institutions. Lewis complements the<strong>de</strong>scription clarifying that:Linear-active people like Swe<strong>de</strong>s, Swiss, Dutch and Germans, do onething at a time, concentrate hard on that thing and do it within ascheduled time period. These people think that in this way they aremore efficient and get more done. (p. 30)Eventually, individuals from reactive cultures value theinstitution, courtesy, networking, common obligations,collective harmony and face protection. Such characteristicsare reflected in the very polite social and professionalbehavior, in the act of avoiding confrontation and in thevalorization of harmonic relations. The author says:Japan belongs to the group of reactive, or listening, cultures, themembers of which rarely initiate action or discussion, preferring tolisten to and establish the other’s position first, then react to it andformulate their own (p. 32).The following diagram (figure 2) indicates the relativeposition of each culture according to Lewis mo<strong>de</strong>l: multiactive,linear-active and reactive.The Lewis Mo<strong>de</strong>lRichard Lewis´ culture categorization mo<strong>de</strong>l (2006) wasestablished through the observation, research and evaluationof cultural profiles from 68 different nationalities. Themo<strong>de</strong>l classifies cultures into three categories: multi-active,linear-active and reactive.Individuals from multi-active cultures value family, hierarchy,relations, emotion, eloquence, persuasion and loyalty.These values, according to Lewis, are reflected in the socialand professional behavior of the whole group. Some ofthe characteristics of individuals from multi-active culturesare: talkative, loquacious and warm. While explaining thenature of multi-active cultures, Lewis says that:Multi-active people are not very interested in schedules or punctuality.They pretend to observe them, especially if a linear-active partnerinsists. They consi<strong>de</strong>r reality to be more important than man-ma<strong>de</strong>appointments. (p. 30)Figure 2: Types of culture: the Lewis Mo<strong>de</strong>l. (http://www.crossculture.com/UserFiles/Image/The_Lewis_Mo<strong>de</strong>l_712.jpg)Hofste<strong>de</strong> cultural dimensionsOne of the most relevant contributions to cultural studiesconcerns the cultural dimensions of Geert Hofste<strong>de</strong>. Thecultural dimensions were <strong>de</strong>termined through a research<strong>de</strong>veloped at IBM, between 1967 and 1973, with 100thousand employees from 50 different countries. The26
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