VERBAL AND NON VERBAL COMMUNICATION OF ISLAMIC (ARABICS

LANGUAGE) EGYPT, PALESTINE, SUDAN, UNI EMIRAT

(A Paper)

Written by
1. Kamaliyyah 17050027
2. Sri Wahyuni 17050047

ENGLISH EDUCATION PROGRAM STUDY

FACULTY OF TEACHER TRAINING AND EDUCATION
UNIVERSITY OF MUHAMMADIYAH PRINGSEWU LAMPUNG
2020
 PREFACE

First of all, the author would like to thank ‫ﷲ‬, because His blessings and mercy entitled "verbal and non
verbal communication of islamic (Arabics Language) Egypt, Palestine, Sudan, Uni Emirat" can be
completed on time. This paper is to fulfill the cross culture understanding course
assignment given by our lecturer, Ms. Fatma Yuniarti, M.Pd. The authors hope that with the
completion of this assignment, the author can find out more about verbal and non
verbal communication of islamic (Arabics Language) Egypt, Palestine, Sudan, Uni Emirat.

In completing this thesis the writer faces many obstacles, but with the help of many people, all of
these problems can be overcome. May ‫ ﷲ‬bless them. Although this paper has many deficiencies in
its preparation and explanation, the author hopes that it can be used as a reference for readers to
understand verbal and non
verbal communication of islamic (Arabics Language) Egypt, Palestine, Sudan, Uni Emirat.
The author expects criticism and suggestions that are constructive and provide good motivation to be
even better. For the sake of perfection of this paper.

Pringsewu, October 06th, 2020

Author
 CHAPTER I
INTRODUCTION

A. Communication (Verbal and Non verbal)

Verbal communication

Saudi Arabia is a high-context culture in which feelings and thoughts are not explicitly
expressed. Saudis prefer more indirect and implicit communication where individuals
may need to use interpretation and context to understand the intended meaning of the
message. Often, people make varying degrees of assumptions in the decoding process,
based on either their knowledge of the person communicating, the situation, or more
likely, both. This form of communication is difficult for Westerners to understand
because they are likely used to a more explicit, specific, and direct manner of
communication. The graph below shows the level of context inherent in Saudi Arabia.

Westerners must also understand that in contrast to their direct and linear fashion of communicating,
Saudis are likely to go "off-topic" and switch subjects frequently within the conversation. It is not atypical
for the people of Saudi Arabia to start talking about one thing, for instance social talk, then switch to
business discussions, and then back to small talk. This reality is evidenced in the culture's regard towards
time. Arabs are polychronic in relation to time, meaning that they may focus on several things at once and
may be highly distractable. The socialization process is of such supreme importance to Arabs that they
will frequently interrupt conversations and continue to engage in socialization in order to develop the
trusting relationships on which business discussions are built. As a general rule, it is expected that
conversations involve pleasantries before getting to the motive behind the conversation.

Nonverbal Communication:

Saudi Arabia is considered a high-contact culture with regard to proxemics, preferring to be

closer together and touch more often in conversations (only same gender touching however, men
and women are to remain distant in public places). There is less of a concept of public and
private space, and close sensory involvement is an important part of connecting with other
individuals and establishing relationships.

Paralanguage refers to how something is said rather than the content. As discussed above, in
Saudi Arabia there is a high degree of paralanguage as seen in the culture's flowery speech,
verbose expressions and high-volume talking.

Kinesic behavior is communication through body movements. Direct eye contact is acceptable
between members of the same gender, and indirect to no eye contact is best for between genders.
Indirect eye contact between members of the same gender, however, can be misinterpreted as
ignoring, so often there will be a high level of intensity in this area. Some gestures in Saudi
Arabia include:
 Using only the right hand when it comes to greetings and giving/receiving items, the left
hand is considered dirty.
 People motion to one another to come nearer with an extended arm, palm down, and
making a scratching motion with the finger. An upright finger can be viewed as an insult.
 Hand under the chin and flicked forward indicates annoyance.
 CHAPTER II
CHAPTER II
DISCUSION

A. Verbal and Nonverbal Communication

Verbal Communication

Verbal communication is perhaps the most obvious and understood mode of communication, and
it is certainly a powerful tool in your communication toolbox. Put simply, verbal communication
is the sharing of information between two individuals using words.

Spoken versus Written Communication

While we typically focus on speech while talking about verbal communication, it’s important to
remember that writing is also a form of verbal communication. After all, writing uses words too!
Imagine for a moment that you’re a college student who is struggling with material in a class.
Rather than simply giving up, you decide that you’re going to ask your instructor for the guidance
you need to make it through the end of the semester. Now, you have a few choices for using
verbal communication to do this. You might choose to call your instructor, if they’ve provided
contact information, or talk to them in person after class or during office hours. You may take a
different approach and send them an email. You can probably identify your own list of pros and
cons for each of these approaches. But really, what’s the difference between writing and talking
in these situations? Let’s look at four of the major differences between the two:
1. Formal versus Informal: We generally use spoken communication informally while we use
written communication formally.
2. Synchronous versus Asynchronous: Synchronous communication is communication that
takes place in real time, such as a conversation with a friend. In
contrast, asynchronous communication is communication that is not immediate and occurs
over longer periods of time, such as letters, email, or even text messages.
3. Recorded versus Unrecorded: Written communication is generally archived and recorded
for later retrieval while spoken communication is generally not recorded.
Benefits of Spoken Communication

Spoken communication can be a conversation, a meeting, or even a speech. Spoken

communication is powerful in that it allows for input from every part of the social
communication model. You encode your thoughts into the spoken word and look to your
audience to decode and take the message in. You can ask for feedback directly to confirm
understanding of your message.

In a world where we do most of our talking by email and text, spoken communication is a breath
of fresh air. Leverage the power of spoken communication to create relationships—you can
establish a rapport and a sense of trust with your audience when you speak with them. Spoken
communication allows you to bond on a more emotional level with your listeners.

Spoken communication also also makes it easier to ensure understanding by addressing

objections and clearing up misunderstandings: you can adjust your message as you communicate
it, based on the feedback you’re getting from your audience. Spoken communication allows you
to walk away from a conversation with a higher degree of certainty that your message was
received.

Verbal communication is a powerful tool, and it’s made even more powerful when paired with
listening and nonverbal communication.

Nonverbal Communication

We’ve already employed a little bit of nonverbal communication with the active listening skills
we’ve previously discussed: nodding, facial expressions, leaning toward the speaker to show
interest—all of those are forms of nonverbal communication. Body language can reinforce your
spoken message or it can contradict it entirely.

There’s a myth that says that when you speak, only 35 percent of your communication is verbal
and 65 percent of it is nonverbal. That’s not entirely true because so much depends on the
context and situation. It is, however, absolutely true that nonverbal communication can make or
break your message.

Here are some types of nonverbal communication and the effects they can have on the success of
your communication:

 Facial expressions: Your teenage cousin we referred to at the beginning of this section
might have told you he was happy, but his apathetic facial expression may have
communicated different information. Facial expressions—happy, sad, angry—help you
convey your message. Be aware of your facial expression when you talk and particularly
when you listen, which is when it’s easy to forget.
 Gestures: When you speak, a gesture can make your message stronger. Pointing out
something you want your listener to look at more closely is an example of nonverbal
communication that makes your message understood. Motioning warmly toward a
coworker who deserves special recognition, making a fist to show frustration or anger,
such gestures help further engage your audience when you speak.
 Proximity: How close you are to your audience when you speak sends a nonverbal
message. If your size is imposing and you leave a very small distance between you and
your listener, it’s likely your nonverbal communication will be a bit threatening. On the
other hand, giving someone too much space is an awkward nonverbal communication that
might confuse your listener.
 Touch: Shaking an audience member’s hand, putting your hand on his shoulder: these are
nonverbal cues that can affect the success of your message. Touch communicates affection,
but it also communicates power. In fact, when women touch a listener, it’s often assumed
that they’re being affectionate or conveying empathy, but when a man touches a listener, it
can be taken as a sign of communicating power or even dominance.
 Eye contact: Making and maintaining eye contact with an audience when you’re verbally
communicating or listening communicates to the other party that you’re interested and
engaged in the conversation. Good eye contact often conveys the trait of honesty to the
other party.
 Appearance: Your clothing, hair, and jewelry are also a part of nonverbal communication.
If you put a dachshund pin on your lapel each morning (because you have a pet
dachshund), that says something about you as a person. Similarly, the quality and condition
of your clothing, how it fits, if it’s appropriate for the season—all of these things speak
nonverbally about you as a communicator.

Nonverbal communication reveals a lot about you as a communicator and how you relate
to other people. It pays to be aware of the elements of your nonverbal communication so
you can maximize the impact of your message.

 Verbal Communication of islamic Egypt

The official language in Egypt is Arabic with an Egyptian dialect. Around the world 186
million people speak Arabic and 50 million of those people are from Egypt. The other 36
million people in Egypt speak a mixture of the worlds most common languages such as
English, French, German and Italian.

The Egyptians are very passionate in the way the articulate their words. The people may
come across as aggressive due to the way they speak but this is just the way the Egyptians
convey their message.

Common Words and Phrases

English
Egyptian Arabic
Hello
Ahlan wa sahlan
Goodbye
Salam
Peace be with you (a frequent way to say
Salam alekum
farewell)
Izayak(for males) Izayek (for females)
How are you?
Ismi...
My name is...
Aiwa
Yes
La
No
Shukran
Thankyou
La shukran
No thankyou
Ma batkalemsh Arabi
I do not speak arabic
Bititkalimy Englizee?
Do you speak English?
Assif
Sorry
 Non-Verbal Communication Egypt

Nonverbal communication is extremely important in Egyptian Culture. Understanding

nonverbal gestures and cues used in Islamic cultures like Egypt can help you avoid
those cultural confusions that we all want to avoid.

Egyptians still on nonverbal gestures and cues to convey meaning or purpose. Egyptian
men greet each other with a handshake and if they know the person well they may give
a kiss on the cheek. Egyptian men will get very close to one another when speaking. In
the Egyptian culture the right hand is used for eating and the left hand is for bodily
hygiene. For this reason offering or receiving something with the left hand is like
saying that it is unclean. Eating with the left hand should never be done. In Egyptian
culture big hand gestures is a sign of excitement and joy and will not always be related
to anger.

a. Egypt and Sudan

Egypt was less evenly covered in the early days (cf. Harrell 1962a). Until Woidich
and121then Behnstedt/Woidich's work dating from the 1970s, Egyptian Arabic
was considered122synonymous with Cairene Arabic, with publications such as that
of Spitta-Bey in 1880123and Vollers (1896). Their work, which culminated in the
six volumes of Die ägyptisch-124arabischen Dialekte (Behnstedt/Woidich
198521999) and covered the Delta, the Nile125valley and the oases, revealed a
rich and variegated dialect landscape. In addition to126Woidich's magnus opus,
Das Kairenisch-Arabische: Grammatik (2006a), the pair have127also published
articles individually: Behnstedt on the dialect of Alexandria (1980),
and128Woidich (e.g. 1974, 1989, 1993, 1995) on many aspects of Cairene and
other Egyptian,129particularly oasis, dialects. In 2007, Drop/Woidich published a
comprehensive grammar130of the oasis dialect of il-Baḥariyya. Since the second
half of the twentieth century, work131by other scholars has included Harrell
(1957) on the phonology of (mainly) Cairene132Arabic, Khalafallah (1969) and
Nishio (1994) on dialects of Upper Egypt, de Jong on133Fayyūm (de Jong 1996)
 and, in particular, on Bedouin dialects of the northern Sinai134(de Jong 1995,
2000), an area which had been under- or unresearched earlier due to135the
sensitive political nature of the area. Several sociolinguistic works, mainly on Cair-
136ene, have also been conducted by Haeri (1996), Miller (2005), and others.
Cairene has137also been the subject of a number of generative grammatical
studies, including the138syntax by Wise (1975) and the phonology by Broselow
(1976).

Early work on Sudanese Arabic includes sketches by Worsley (1925),

Trimingham140(1946), and Hillelson (1935). Reichmuth (1983) produced a
grammar of the Šukriyya,141including one of the first reliable studies of the
intonation of an Arabic dialect. Abu142Manga/Miller (1992) have conducted
sociolinguistic studies in Sudan, and Bergman143produced a grammar of Sudanese
Arabic in 2002. Working with a Sudanese informant144in exile, Dickins most
recently published a study on the phonematics of Central Suda-145nese (2007).
Among others (e.g. Tosco 1995), Miller (1983, 2002, 2007) has produced146s
everal articles on the Sudanese Arabic-based pidgin, Juba Arabic, spoken in the
Equa.

 Verbal and non-verbal of islamic Palestine

In general, Palestinians are very welcoming and open to meeting people from the
outside. They are also forgiving of small social blunders as they understand that a
person comes from a different culture to their own. Having said that, they are
appreciative of those who take time to learn about and comply with their cultural
norms while visiting.

When meeting a Palestinian for the first time; it is a good idea to at least learn to
say one or two Arabic words like ‘merhaba’ which means hello and ‘shokran’
which means thank you. This often softens the tone for the rest of the conversation
as it shows a genuine effort to learn the language of the land.

Maintain direct eye contact and take the time to exchange pleasantries and
remember it is considered rude not to show a keen interest in their health, family
and general wellbeing. Once this is covered, other related topics might come up.
Palestinians are always eager to talk to outsiders about the challenges they face, the
hardships they endure daily and the ways they try to cope under occupation. Don’t
be dismissive of their stories and try to listen and to ask polite questions. Try to
keep the language clean; cursing and swearwords are not acceptable and sexual
references in speech are only tolerated if done in private and with people of the
same gender with whom the person is already familiar with. Be sure to keep a
polite distance with members of the opposite sex, don’t flirt or make comments
about how good looking someone from the opposite sex is.

If the meeting takes place in their home, it is important to make positive comments
about their home and hospitality ‘Thank you for inviting us into your beautiful
home’ or ‘Thank you for the warm hospitality’. Admire the location of the home,
the view from the window, the general décor, the trees in the garden but it is
absolutely crucial not to show admiration for any specific items in the house, such
as a rug or a vase, because Palestinian traditions dictate that if a guest admired an
object, the host is obliged to give the object to him/her. So be sure to keep the
compliments as general as possible. This same rule applies to commenting on
someone general appearance ‘you are dressed well’ ‘you look elegant’ but
avoiding specifically singling out an item such as dress, tie or jewellery, as the
person will feel obliged to give the commentator that piece.

Note: Palestinians consider it polite conduct to express agreement in front of

outsiders, even if what is being said is contrary to their own personal beliefs

a. Non verbal:

It is customary to stand up when greeting each other, if people are seated at a

gathering, they stand up every time an adult enters the room for the first time.
It is rude for a person to say his/her greetings while sitting down.Men greet
each other with a handshake and sometimes amongst friends, there is also a
kiss on each cheek and a pat on the back. Women shake hands and kiss each
other on the cheeks.
The rules for greeting someone from the opposite sex will differ depending on
religious adherence, conservativeness of hosts, and the location of the
gathering or meeting. So the best advice here is to allow the Palestinians to
initiate the interaction and follow their lead to avoid social blunders. In most
cases, a handshake is acceptable, however, if greeting a religious man or
woman, they will decline a handshake or any form of physical contact with
members of the opposite sex. Instead, they will gently place their right hand on
their chest at the time of greeting instead.

A person should never wonder into any area of a Palestinian home un-
announced. Even if he/she needs to go to the bathroom and know where it is,
the person must his/her host to make way and ensure the path is clear. This
allows other members of the household time to step out of the way and to
maintain their privacy.

It is good manners when invited to a Palestinian home to go visit with a gift.

Best gift is often one or two kilos of sweets. Other gifts can be flower, fruits,
and toys for the children. Use only right hand for eating and wash hands before
the meal. If invited over for a meal, Make sure not to finish eating quickly.
The minute the guest, says he/she is full, everyone else will have to stop
eating. So take the time to make sure everyone around the table eats well. The
guest leaving a little bit of food on the plate when done eating tells the host
that the guest is now full. An empty plate invites more food portions to be put
into it. The Guest shouldn’t linger too long once the meal is finished. He/she
should express their gratitude and start preparing to leave. The host will ask
the guest to stay for coffee. The Palestinians refer to this as the ‘goodbye
coffee’. Guest should drink the coffee and leave.

Don’t walk in front of someone while they are praying, don’t pick up a Quran
or touch it without having undergone the cleansing rituals, don’t mishandle the
Quran even at home, a person’s guest might be highly offended if they found
the Quran in the bathroom or on the floor.

Avoid touching someone from the opposite sex.Be careful with some hand
gestures, some of these can be offensive, e.g. the O.K. sign common in the
 west is inappropriate in Palestinian culture. Avoid putting up feet, showing the
back of shoes or sole of feet in any social gathering, it is a sign of disrespect.

During the month of Ramadan, when Muslims are fasting, refrain from eating,
smoking or drinking when around those who fast. Also don’t eat in public
areas during the time of fasting. If a person visits someone during Ramadan
while they are fasting, the person will offer him/her a drink, the person visiting
MUST refuse profusely.

b. Verbal:

The Palestinians have what is known as the second offer rule. It is common to
offer a Palestinian guests at home or in at the office a snack and coffee or tea.
It is considered polite for the guests to decline the first time. The offer is made
again and any decline is accepted only after insisting the second time. The
same rule applies in reverse. If a person is a guest in someone’s home or
office, and they offer food or drinks, the person must decline the first offer and
only accept when they insist a second time. This applies to meal (lunch or
dinner) invitations as well.

Don’t engage in controversial topics during a meal and when a guest at

someone’s house, don’t question the hosts’ faith, politics and principles.

Don’t talk to someone while they are praying. If possible avoid having private
conversations with someone from the opposite sex.

If a person is a vegetarian and he/she is invited for a meal, explaining this to

the host is imperative, before they begin preparing the person’s meal.
Palestinians will often go to great lengths and expense to bring enough meat
for their guests and if the guest refuses to eat the meat, this can be considered
very rude and disappointing. It is important to be clear about dietary needs.
Islam in Sudan

The widespread practice and institutionalisation of Islam has been powerful in forming the idea
of a ‘Sudanese Muslim’ identity. Furthermore, as Islam differentiates the North Sudanese
population from their Christian counterparts in South Sudan, the religion has come to be seen as
a core part of the national identity.

The Sudanese government imposes and promotes one of the most conservative interpretations of
Islam – Wahhabist fundamentalism. However, interpretations of Islam and levels of
conservatism vary throughout the country. Many Sudanese people’s interpretation and practice
of Islam is more moderate than the government’s official position. Generally, most Sudanese
Muslims belong to the Sunni Maliki school of thought. There is also quite a wide traditional
following of Sufism (a mystical strain of Islam that emphasises a personal connection with God).
Other Muslim minorities include the Shi’ites and Republican Brothers.

People express their faith on a daily basis through dress, dietary codes, regular prayer and
frequent references to Allah’s (God’s) will or blessing. For example, reverence of Allah is quite
evident in the way many people speak; it is common to slip praise into casual conversation. It is
also normal to hear Sudanese frequently referring to God with statements about the future often
containing the statement ‘inshallah’ (‘God willing’). This shows the dominant belief that the
future is ultimately determined by God’s will.

One’s faith is generally a personal matter for most Sudanese Muslims. However, the
government's implementation of a shari’a-based criminal code has increased the visibility of
religious conservatism. Therefore, Muslims in Sudan tend to appear quite public about their
Islamic beliefs.
Communication

a. Verbal

Indirect Communication: People generally rely on indirect communication in Sudan. It is

common for Sudanese to understate their opinion in an effort to remain polite and
harmonious. For example, people often respond with “Inshallah” – Arabic for "If God
wills it”. This phrase is a polite way of remaining non-committal. For example, if you ask
someone to do something and they respond with “Inshallah”, it generally means they are
unprepared to say ‘yes’ and are indirectly declining. Due to their indirect communication
style, it may not always be immediately evident when a Sudanese person has been
offended. Therefore, one often has to rely on reading non-verbal cues to draw further
meaning.

Hierarchy: The language people use to address one another varies depending on their age
difference, status and relationship. For example, men that are of the same age bracket generally
refer to each other as “brother” and act quite informally. Meanwhile, those who are clearly older
than oneself are treated with utmost respect.

Formality: It is important to use respectful and formal language whenever in public. If one is
perceived to be rude in their speech (i.e. using informal language, slang, or addressing them
inappropriately), they can be quickly looked down upon for not having ‘adab’ (manners and
politeness). People speak more casually when only surrounded by their family in the confines of
their home, but a general standard of respect is still expected.

Swearing: Swearing is uncommon and inappropriate in almost all situations. Such behaviour is
considered to be uncivilised, and may affect a Sudanese person’s impression of your character. For
example, if a taxi driver heard his passengers swearing, he may mutter “O ask the forgiveness of
god to force them to clean up their act”.
 Blesses and Curses: Blesses and curses are said on a daily basis in Sudan. These are short Arabic
expressions that wish for God’s intervention depending on the situation (e.g. “May God give you
health” or “May God curse your soul”). Blessings are often said instead of a ‘Thank you’.

Humour: Sudanese joke by making fun of situations. You can indulge in gentle humour to soften
difficult conversations. Sarcasm and wit are admired as an indication of intelligence. However, be
aware that this humour may not translate across cultures and languages. Avoid making jokes that
have sexual or rude undertones with anyone you do not have a very close relationship with.

Arabic: There are two varieties of Arabic spoken in Sudan. ‘Fus-ha’ is the formal form that is
similar to classical Arabic. This is only used in formal contexts, such as public speeches, emails,
government addresses, etc. In everyday communication, people speak ‘Ammiyya’, which is the
colloquial form of Arabic.

b. Non-Verbal

Physical Contact: People are usually comfortable hugging and touching friends of the
same gender. However, physical contact between two people of opposite genders is
generally limited in Sudan. Some may shake hands or tap the shoulder, but after that first
point of contact, men and women keep their distance from one another.

Personal Space: A Sudanese person’s standard of personal space may differ depending on their
relationship with the other person. If the person is a friend of the same gender, the distance is
often smaller than what an Australian is used to. For example, two friends may nestle together
when sitting. However, it may be bigger in instances when there is a difference of authority or
when the other person is from the opposite gender. It is best to keep at least one metre distance
between you and a Sudanese person to respect the modesty of the other person if you do not know
them well.

Eye Contact: Direct eye contact is important, but it should not be prolonged. It is best to make
short, infrequent eye-to-eye contact and avoid steady gazes. Staring is considered an act of
intimidation. It is also a sign of respect to avert one’s gaze. Therefore, it is polite to look in the
direction of someone of status without directly meeting their eyes.
Hands: There is a separation between the functions of the hands in Sudanese culture. This
custom is tied to Islamic principles that prescribe the left hand should be used for hygiene
purposes. Therefore, it is considered more unclean and should not be used for functions such as
waving, eating or offering items. Always use the right hand to gesture, touch people or offer
items.

Pointing: Pointing at someone with a single index finger can come across as accusing or
intimidating. It is best to gesture at people with the whole hand. The Sudanese may also gesture
with their head.

Facial Expressions: It is not always customary for people to smile when passing strangers in
Sudan. This may give people the wrong impression that the Sudanese are overly serious.

Arabs, in general, use gestures liberally, especially if they are enthusiastic about what they have
to say. Men use gestures more than women. To greet with respect or sincerity, after shaking
hands, place your right hand on your chest or chest. Failure to shake hands when meeting
someone or say goodbye is considered rude. When a Western man is introduced to an Arab
woman, it is the woman's choice whether to shake hands or not; he must be allowed to make the
first move. Don't shake hands vigorously or pump your entire hand up and down. Also, be aware
that people shake hands and hold hands longer in greeting than in the West

Example communication in umi emirat

1. As the Emiratis start to move away, it is a signal that they want communication to end.
2. Swearing is also illegal. "Any kind of aggressive or offensive movement is considered a
public offense." Placing a hand on the heart shows genuine respect and humility.
Sometimes, it is used in combination with a small bow, meaning thank you.
3. Scratching or holding back the chin or beard is an indication that someone is thinking.
It's best to wait until the person has finished thinking before continuing the conversation.
4. In most of the world today, thumbs up mean, "OK," "That's right!", Or "I love this film."
But in the UAE, it is an indecent insult, especially when combined with the sweep of the
arm.
 CHAPTER III

CONCLUTION

Communication is an activity that is inseparable from the learning process. Sometimes the quality of the
communication process depends on whether or not the communication is effective during the
communication process. Effective communication will be able to generate two-way communication flow
(feedback).

There are two types of communication used in the communication process. Namely verbal and nonverbal
communication.
Arabic is becoming a universal language in the entire stretched Muslim world. The Differences ethnicity,
race, ethnicity, language and religion not barrier to tie yourself in universal brotherhood.
Saudi Arabia is a high-context culture in which feelings and thoughts are not explicitly expressed. Saudis
prefer more indirect and implicit communication where individuals may need to use interpretation and
context to understand the intended meaning of the message. Often, people make varying degrees of
assumptions in the decoding process, based on either their knowledge of the person communicating, the
situation, or more likely, both. This form of communication is difficult for Westerners to understand
because they are likely used to a more explicit, specific, and direct.