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Table of Contents

INTRODUCTION 1
METHODOLOGY 3
THEORY 4
DEFINITION OF CULTURE 4
SCHEINS LEVELS OF CULTURE 4
HOFSTEDES FIVE DIMENSIONS 5
BERLOS PROCESS OF COMMUNICATION 6
LYNCHS MODEL OF HUMOROUS COMMUNICATION 8
YOSHIKAWAS DOUBLE-SWING MODEL 8
ANALYSIS 11
WESTERN WORLD 11
ASIA - PACIFIC 13
LATIN AMERICA 15
AFRICA 17
ARAB WORLD 19
CONCLUSION 23
REFERENCE LIST 25
APPENDICES 28
APPENDIX A 28
APPENDIX B 28
APPENDIX C 29
APPENDIX D 29
APPENDIX E 30
APPENDIX F 30
APPENDIX G 31
APPENDIX H 31

1
Introduction
Globalization is not a new phenomenon, but it certainly has a greater meaning to the word
these days. Due to its impact on business, companies are forced to think beyond national bor-
ders and in order to be successful they must be able to interact in a multicultural environment.
It has been argued that there is no difference between intercultural communication and other
kinds of communication (Gudykunst 1994). However, intercultural communication in a glob-
alized world needs to take majority and minority culture relations, globalization and cultural
identity into account. With a culture-sensitive product like condoms we found that the global
brand Durex would be an interesting case to work with, because it is crucial for them to be
able to identify cultural differences and different attitudes towards sex in order to properly
communicate to the consumers and consumers. The company SSL International plc, which
was the result of a merger between Seton Scholl Healthcare and the London International
Group in July 1999, owns the brand Durex. Besides Durex Condoms SSL manufactures
Scholl foot care and foot wear products, Marigold household products and other local brands.
The brand Durex is by far its largest strategic business unit covering 41% of total sales (SSL
International plc, 2008). Moreover, Durex is truly global as it has offices in 35 countries and
sells its products in over 150 countries, being the market leader in 40 of them. It has its head-
quarters in London and employs close to 5000 people worldwide. The brand name Durex is
inspired by three principles, which are highly emphasized in producing the condoms: Durabil-
ity, Reliability and Excellence.
Communicating a standardized product to different consumers has always been difficult, and
with a product like condoms it is even more problematic because cultures and attitudes differ
significantly around the world when it comes to the highly sensitive matter: Sex. The website
of Durex acts like a facilitator of brand communication for the company and allows them to
communicate the message about safe sex across countries with more than 52 specific, local-
ized sub sites at the moment, increasing to 60 within a year. Furthermore, they collaborate
with organizations such as the World Health Organization, UNAIDS and United Nations
Population Fund to promote good sexual health and the importance of using condoms (Durex
homepage).
This paper will look into how Durex deals with cultural noise around the world, and which
are the implications of cultural differences for promoting safe sex. Some key questions for us
are: Do people have the necessary knowledge about safe sex to make a well thought out deci-
sion? Why do some people not use condoms? What is the role of religion in these matters and
2
how do all factors combined affect the communication between Durex and its potential and
existing customers?
We will focus explicitly on market communication, i.e. advertising, campaigns, PR, etc., as
we perceive this as the most interesting aspect of communication in the case of Durex. We
will see how Durex manages business in the Western world, Asia, Latin America, the Arab
world and Africa. The sales by geographical regions differ greatly. For example Durex has far
higher sales figures in mainland Europe than in the rest of the world. On the other hand Africa
represents a very small share of the companys total sales (SSL International plc, 2008), but a
huge potential market. Such figures indicate huge variations in the actual size of different
markets and in Durexs corresponding level of activity and market share.
The study becomes very interesting due to the above-mentioned factors and due to the diver-
sity of cultures. As the analyses can take various directions, use the theoretical models in nu-
merous ways, and draw conclusions relevant for the intercultural market communication of
Durex.

3
Methodology
This paper employs a case study methodology and is constructed in the following parts:
1. Literature review and design of theoretical framework: In order to tackle our research
question, we have designed a theoretical framework based on the material studied in
the ICC 2008 class as well as some external sources. It was then further applied at our
analysis to identify cultural differences between regions and thus, enable us to reflect
on Durexs existing market strategy and propose improvements. A key issue for this
paper was to define sexual culture as an aspect of the general culture. We have done
this using Hofstedes description as a basis, but adding on it from other theories in or-
der to have a complete understanding. As our research progressed, we found that one
of the primary problems faced by our analysis is to justify the relationship between re-
ligion and culture. Moreover, we need to analyze why the culture in regions, which
have same or similar religion, has been influenced differently. We explain this by dis-
cussing two dimensions of religion intensity and content.
2. Primary research: For our primary research we have conducted a semi-structured in-
terview with one SSL International representative in regards to the Durex brand.
However, although it gave us some indications for their global strategy, it was not
enough to substantiate all of our assumptions thus secondary research was needed.
3. Secondary research: In addressing our research questions we have researched a num-
ber of sources that have written on related topics, which has supplied us with the
knowledge needed to build the theoretical framework. We have then performed exten-
sive data collection in order to be able to describe and analyze the general dominant
cultures and the attitude to sex within the researched regions. Moreover, we have sup-
ported the inputs from our primary research with additional data regarding Durexs
strategy in the different regions we have discussed.
4. Analysis of findings: Having gathered and structured our data we have analyzed the
cultural environment in the different regions by employing the designed theoretical
framework. Furthermore, we have discussed Durexs market strategy and activities in
the different areas. In addition, we have provided some general recommendations for
the further market strategy of the company in each of those areas.
Discussion and conclusions: The final section of our report discusses the general findings and
looks at the possibilities of having a global strategy using diverse local approach to the differ-
ent cultures.
4
Theory
Definition of Culture
Defining culture, also when regarding sex, is a highly complex task due to the fact that much
is written on the topic and the meaning of the word is often implicit and taken for granted.
Moreover, most definitions of culture tend to focus on different aspects of it. Having that in
mind, we will employ Hofstedes definition (2001) of culture as the programming of the
mind as a basis and then refer to aspects of other definitions that we find relevant for our
study. Thus, the sexual aspect of culture would be defined as the programming of the mind
in regards to reproduction and gender difference/equality. But how do we find the place of sex
in different cultures?

Scheins definition of culture suggests that the success of a group with certain values and as-
sumptions is a determinant for the passing of the same values and assumptions to next genera-
tions (Schein & Bass, 1997), the result is the framing of a certain culture of intrinsic mutual
agreement on those aspects. Therefore, in order to determine the place of sex within a certain
culture, we need to identify the values and assumptions associated with it. Nevertheless, ob-
servable values and assumptions can be radically different from the actual ones, therefore we
will employ Scheins model of culture levels to account for this (cf. Appendix A).
Scheins Levels of Culture
Schein (1997) suggests that while culture has three levels, being artifacts, espoused values
and basic underlying assumptions, only one of them is immediately observable - artifacts.
The level of artifacts includes visible behavior things we can see, hear and feel like clothing,
stories, artifacts of religion, etc. Although they are a manifestation of culture, they are differ-
ently understood and interpreted by the members of this culture and the observers. Regarding
sexual culture, to an observer clothes might be just a different fashion (likable or not), but to
the members of this culture they are an expression of sexuality and status.
Espoused values are present at a conscious level, which, if proven to be reliable upon for a
long enough time, become basic assumptions. They are actual and current strategies, goals
and philosophies generated by the leading figures (religious, governing or popular figures)
and adopted by the group. From the perspective of sexual culture, in order to understand what
the groups attitude and assumptions are, we need to understand those of the important infor-
mal leaders (those who are admired, voluntarily followed and accepted) within the given soci-
5
ety, whose opinion has authority in the field (religious institutions, educational institutions,
media).
At the third level we have underlying basic assumptions common values that take place at a
subconscious level and might be thought of as the humans mental map (Schein, 1997). Due
to the fact that they are not discussed or brought out at a conscious level, they are extremely
difficult to change. Moreover, since they provide fundamental cognitive stability (Hofstede,
2001) for both the individual and the group there is a strong resistance to changing them.
They are based on shared history and learning (Schein, 1997) and are adopted because they
have proven to be valid for the group for a long period of time. Since assumptions related to
sex are core for the survival of the group (reproduction) and often have their roots for as long
as the group has existed, they are strongly embedded in their beliefs and thus difficult to in-
fluence, especially by external cultures.

Scheins levels of culture might be compared to Hofstedes onion diagram (cf. Appendix B)
in the sense that it covers some of the same factors being symbols (artifacts), heroes and ritu-
als (espoused values) and values in the core of the onion (basic assumptions). Although, ei-
ther of them could be applied we have selected Scheins model for simplicity reasons
(Hofstedes theory suggests more layers).
Hofstedes Five Dimensions
Our study covers several geographic regions, which makes it hard to generalize. Nevertheless,
using Hofstedes five dimensions, we have noticed that there are some similarities and shared
assumptions across countries in each region. Thus we take an averaged approach and apply
some of Hofstedes findings to our analysis.
Hofstede suggests five different dimensions for analyzing culture: Power Distance, Individu-
alism, Masculinity, Uncertainty Avoidance and Long-term orientation.
The power distance index addresses the degree of equality, or inequality between members of
a certain group. Countries with a high power distance have a high degree of inequality within
society and low power distance implies that the society is based on equality in power and
wealth, where each individual have the same opportunities.
Individualism focuses on whether the society promotes individual or collective achievement
as well as interpersonal relationships. Societies with a high degree of individualism treasure
individual rights and encourage individual achievements whereas a low degree of individual-
ism indicates a collectivistic society encouraging group work, common goals and interests.
6
The degree of masculinity depends on the societys attitude towards the traditional gender ro-
les emphasizing male achievement, control and power. A high degree of masculinity means
that the society embraces the traditional separation between men and woman, putting the men
in a much more powerful role and thus having a larger impact on society. The opposite would
be defined as a feminine society, which is not subject to gender differentiation but rather em-
phasizes equality between the sexes.
The degree of uncertainty avoidance indicates a societys willingness to take risks. Countries
with high uncertainty avoidance tend to have many rules and regulations to minimize uncer-
tainty as much as possible. Low uncertainty avoidance countries have less regulation and are
thus more liberated, as they are more tolerant towards different opinions and different out-
comes. (Hofstede, 2001)
Long-term orientation concerns a countries attitude towards long-term commitments and tra-
ditions. In countries with a high degree of long-term orientation they promote that hard work
in the present will benefit you in the long run. Countries focusing on the present do not have
tradition and long-term commitments as obstacles to change, and thus these societies are more
dynamic, as changes occur more frequently than in long-term oriented countries. (Hostede,
web page)

What can be criticized about Hofstedes theory is the danger of stereotyping entire cultures.
Even though his work is scientific it reduces the complexity of society and this might con-
strain an individuals perception of a certain culture. His dimensions might be seen as a form
of sophisticated stereotyping, lacking the negative attributions associated with the regular
stereotypes, but still limiting because they are descriptive rather than evaluative (Osland and
Bird 2000). Moreover, his framework is unable to trace the impact of religion, which has cru-
cial influence on culture.
Berlos Process of Communication
The basic idea of this model is that the sender has a meaning he would like to get to his re-
ceiver. In order to do so he must encode it into a message suitable for the chosen channel (by
channel, simply meaning the medium used for delivering his message to the receiver). The
channel is influenced by noise, which can disturb the message more or less. Noise simply
means that the message is susceptible for being affected by outside factors, distorting the
original meaning. From the channel the receiver picks up the encoded message and decodes it
in order to extract meaning from it. The meaning he extracts might differ significantly de-
7
pending on how much the noise has distorted the message in the channel. Furthermore, this
model is surrounded by the context. There is also difference in the contexts in which the
sender and receiver operate. These also have strong influence on the meaning reaching the
receiver. Finally, the receiver gives feedback to the sender, which, according to Berlos model
reaches the sender directly, i.e. not as an encoded message traveling through a noisy channel
(Clausen, 2008). This view on feedback makes this model useful for communication in brand-
ing and advertising. For our case the expected feedback might be: backlash reaction due to
misunderstood message, acceptance (in the case of educational or charity campaigns) and/or
sales. (For graphic demonstration of the model cf. Appendix C)

This model has been subject to much criticism. It has been accused for using Western culture
in its approach to communication and thus creating a superiority/inferiority relationship be-
tween the sender and the receiver. The critics argument continues in that the model does not
emphasize the context in which the communication is taking place, which, according to the
critics, is extremely important. Even the fact that the model represents transmission is criti-
cized as it assumes you can inject your own culture into others (Clausen, 2006).

However, if applied to describing the pitfalls a large multinational company deals with, it
proves to be a useful model. As our response to the criticism, we believe that as a corporation
it is obvious that you are superior in regards to size, capabilities and influences. This is simply
based on facts. But dualism exists in the sense that the entire consumer body might display
power (e.g. when choosing which products to buy, starting boycotts and so on), and thus there
will be no point for the company to claim this superiority over the consumers.
It is safe to say that successful companies are not trying to depict themselves as superiors,
they are very well aware of the disadvantages combined with being perceived as the giant
evil empire which the word superiority associates with. Thus, depending on the meaning,
this model does not necessarily display sender-superiority. It is easily possible for an inferior
sender to want to encode a meaning so a superior receiver perceives it correctly. Using this
model is about understanding that it might be necessary to adjust the message in order to con-
vey the right meaning in certain contexts.

With regards to context, the model does take into consideration that the context in which the
sender and the receiver operate might differ. The context can be manifested as noise disrupt-
8
ing the message, but it can also influence the way the receiver perceives the message, even if
the message made it through the channel without being affected by noise.
Lynchs Model of Humorous Communication
Humor can also be used in regards to communication. In the theory of humorous communica-
tion we distinguish between three types of approaches: Superiority humor, Relief humor and
Incongruity humor. Superiority humor often takes form in mockery or disdain and can be in-
terpreted as a way of expressing aggression in a socially accepted manner without being vio-
lent. It can be used as both a mechanism of control by controlling anothers laughter and as a
form of resistance by distancing yourself from a held prejudice/assumption. When humor ap-
pears to reduce physical and emotional stress it is considered to be humor as tension relief in
which laughter can be caused by an overflow of nervous energy. Anyone who has allowed
the truth to slip out in an unguarded moment is in fact glad to be free of the pretense (Freud,
1905/1960, p. 126).
Incongruity humor is when something is found funny because it is grotesque, irrational and
inconsistent with our internal frames. Relations and situations especially drive incongruity
humor. All these three approaches might be individually applicable to particular cases of hu-
mor, but we need all three of them for a complete understanding of why humor is used and
thus the areas overlap each other (cf. Appendix D). In the communication studies of humor,
focus is split in two areas: Rhetorical studies and examinations of the social functions of mes-
sages. As rhetorical studies are of most relevance to our project, this is the aspect we will fo-
cus on. The studies focus on the content of the humor message and see the rhetorical text as a
way of persuading the audience two interpret a situation or view an opponent in a certain way,
and hence there is a strategy and a purpose behind the joke which motivates the use of humor
(Lynch 2002).
The theories within humor have limitations, however, in the sense that it is mostly a western
phenomenon to crack jokes under speeches and business presentations. Other countries on the
contrary dislike attempts of making fun with business and will take it as an insult if you make
a joke. With such audiences, if you open with a joke you will close their minds (Khan-
Panni & Swallow, 2003)
Yoshikawas Double-Swing Model
Communication between Eastern and Western world is a difficult task. Taking into considera-
tion that the world is getting smaller because of enhanced communication possibilities and
9
that many companies go multinational it is, however, a subject that becomes ever more im-
portant day by day. The model set forth by Japanese philosopher Muneo Yoshikawa is a way
of understanding how to ease the meeting of the two cultures. His model is divided into four
ways of encounter: Ethnocentric, Control, Dialectical and Dialogical, where Dialogical is the
optimal mode of encounter. In the ethnocentric mode one culture is merely observing the
other culture through its own perspective, thus disregarding the cultural uniqueness of the ob-
served culture. In the Control mode, the observed cultures integrity is acknowledged as exist-
ing, but ignored and manipulated according to the observing culture and the goals it want to
reach. In the Dialectical mode a stage of fusion is achieved. This can manifest itself in two
cultures meeting and creating a synergy in a new culture, which emerges and the uniqueness
of the two original cultures disappears. The other possible outcome at this dialectical stage is
that one of the cultures is being absorbed to become a part of the absorbing culture. Either be-
cause one culture is forcing the other or because the absorbed culture, due to its devotion to
the absorbing culture, voluntarily is being absorbed. The final mode of encounter in Yoshi-
kawas theory is the Dialogical mode. In this stage the two cultures are acknowledged as
separate and unique, but meet in a dynamic union. In order to keep this meeting balanced and
the union ongoing, mutuality is needed. If carried out successfully this creates a so-called
identity-in-union where the cultures now are defined in the sphere between the two without
having eliminated the uniqueness of each culture. This is an ongoing and ever-changing proc-
ess, as opposed to the static outcomes in the Dialectical mode, and allows for each culture to
continue evolving (Yoshikawa, 1987).

We will mostly be making use of the Dialogical mode and the according Double-Swing
model in the analysis section, and it will therefore be our main subject for critique of Yoshi-
kawas theory. Graphically this Double-Swing model is depicted as an infinity symbol, which
also bears the symbol of never-ending communication. One of the main imperfections we
found in this model is that it does not take into consideration the factors that can affect com-
munication, that being noise distorting the meaning (cf. Berlos Linear Communication Ap-
pendix C), the context distorting the meaning (context here meaning whether the communica-
tors are in the same exterior context, not the context of the message) and external factors in
general.

With the aforementioned critique it seems like the argument of Yoshikawa is too vague to be
of any use in communications analysis. That is not the case. It is useful because it puts into
10
perspective the importance of adjustment and adaptation, while at the same time pressuring
the other part for adaptation, when interacting with other cultures. Its basic principles of both
giving and receiving demonstrates the openness that can ease the communication and its ele-
ment of constant flux and change makes sure, if honoured, that one do not fall victim for
stereotypes, but keep evolving the relationship between the participants. Combining that with
the awareness of the external factors affecting communication from Berlos model, what
emerges is a highly useful set of skills useful when communicating across cultures, both on a
large cultural scale, in the smaller scale of multinational companies and even when it comes
to communication on the personal level.


11
Analysis
Western World
Business in the western can be quite diverse, as this region covers many countries with differ-
ent cultures and, to some extent, religions. This has impact on a countrys attitude towards sex
and contraceptives. To see how Durex approaches business in the western world we have
chosen to take a closer look at Scandinavia with a particular focus on Denmark due to the fact
that data collection for the region was easiest. Moreover, we believe that Denmark (and Scan-
dinavia in general) conveys the western attitude to sex, freedom of speech and humor in an
exaggerated way, which helps us to analyze it more profoundly.
The sub sites on Durexs web page for Denmark, Sweden and Norway are exactly the same
and are all in English implying that Scandinavia is viewed as one market. Many religions ex-
ist within the western world with Christianity being the predominant one. However, the
Scandinavian countries are not considered as highly religious and thus this aspect does not
seem to have important implications for Durex. The relatively high equality of the sexes has
enjoyed immense media attention and is viewed as a specific feature of this market. Sex has
become a subject one can speak openly about and womens sexual needs are now recognized
and accepted more than ever.
At the moment the documentary Sex I Danmark is airing on TV2, which displays a move
towards greater sexual liberation especially for girls for whom it has become more acceptable
to experiment sexually without being labeled as promiscuous. Sex, being such a discussed
subject, has moved away from being a taboo. According to Dina Srensen (2008), journalist
and sexual researcher, the new taboo is saying no to sex as you are then labeled as prude be-
cause we have developed an ideal of being available all the time and also because being a
sexual being is so stressed today. (Sex I Danmark, episode 3, 2008) Even though the docu-
mentary is not academically, as it only shows a selected group of young people, it illustrates
that sex is starting to move more and more onstage as it is now more openly discussed and
present in everyday life. In general the media plays a huge role in influencing and relaxing
peoples attitude to sexual behavior, as sex is a popular topic.

The Scandinavian countries hold a lot of their sexual behavior in common such as the rate of
unprotected sex (64-74%), average age of losing virginity (16,2-16,6 years old), average age
of first receiving sexual education (12-13 years old) and average number of sexual partners
12
(9-12). In comparison high-income countries tend to lose their virginity earlier, get sexual
education at an earlier age and have more sexual partners than people in low-income countries
do. Westerners have the necessary knowledge and ability to make the right decision about us-
ing contraceptives. These figures indicate a huge market for contraceptives and hence an im-
portant one for Durex. The average age of first sexual intercourse in Denmark is approxi-
mately 16,2 years compared to the global average 17,4 years. The survey is from 2005 and
since then tendencies have shown a move towards even earlier sexual debuts. (Durex Net-
work, 2005)
Durex saw indications of the move towards earlier sexual debuts and launched a new smaller
condom in 2006 for 13-16-year-olds. The condom is 3 mm smaller than the regular 52 mm
condom and should be easier to roll on and off. The introduction of this special condom ex-
presses the fact that there is a market for it, as many boys under 16 have sex. However, the
product launch created immense dissatisfaction among parents as they saw it as an encour-
agement for young people to have sex. Children and teenage experts, however, believe it is
only encouraging safer sex instead of teenagers having some dangerous first sexual experi-
ences (Vestergaard, 2006).

The fact that we speak so openly about sex in most parts of the western world makes it
somewhat easier for Durex to make campaigns and adds, as it is not a sensitive subject. Sex
sells and they can use humorous statements to communicate the message of safe sex to peo-
ple. One of Durexs adds stated: To all those who use our competitors products: Happy Fa-
thers Day (cf. Appendix F). This illustrates how Durex uses superiority humor both in the
control and resistance aspect. They put themselves in a controlling, superior position by stat-
ing their products are more reliable than the ones of their competitors and thereby distancing
themselves from the number one prejudice and excuse for people not to use condoms; lots of
condoms break (Durex web page). In a second add Durex promotes their XXL condom dis-
playing a womans mouth with small bandages at each of the corners illustrating that she has
performed oral sex on someone really big (cf. Appendix G). This is a more provocative add
in which they use incongruity humor as it expresses something irrational and inconsistent
with reality. As Durex is a western company the context in which the sender and the receiver
operates in does not really differ in this case and thus enhances the change of the message get-
ting interpreted correctly. However, there can still be some noise from many held prejudice
about condoms, i.e. being mood-killers, unreliable, smelly and embarrassing. The purpose of
13
Durexs messages is to break down some of these prejudices in trying to communicate that
condoms are fun and save contraceptives.
Asia - Pacific
For a western company launching in Asia, there will definitely be significant challenges when
the two very different cultures are confronted with one another. These are big issues for large
companies producing everyday consumer goods used more or less in the same manner in the
entire world. Then what about a company like Durex manoeuvring in a mine field of taboos
regarding sex and protection arisen from different basic underlying assumptions, so deeply
embedded in the people from the Asian target group. To get an overview of Durexs situation,
we need first to understand the Asian culture regarding sex and hence the Asian peoples atti-
tudes towards sex and protection.

In ancient times, the Asian countries were open-minded, adventurous and almost scientific
when it came to sex. This can be traced back to the mindset of Buddhism (the dominant relig-
ion for Asia-Pacific), which is explorative and open-minded by nature. Among the principles
were those of Indian Kama Sutra, Chinese Tao describing the importance of sex and the sym-
bol yin and yang for the sexual dualism that existed within every man and woman (Spaeth,
2008). As the centuries went along and Western colonialism first spread throughout and
then later withdrew from Asia it made way for strong, patriarchal leaders who greatly lim-
ited the freedom of the people, among this also the sexual liberalism which had reigned for
centuries. In this picture Japan differed significantly in being much more sexually liberal, but
this is at best the exception to the rule; that Asia has been a conservative region in the 20
th

century.

However, that era is coming to an end. In the last decade or so a sexual revolution has spread
in the former stubborn and conservative countries of Asia. Combined with the influence from
the Western World, the increasing individual freedom in the Asian countries has lead to a
more western view on sex. American TV-series and especially the Internet, have a strong
influence on the espoused values in the Asia Pacific region. This aspect also contributes to the
ever increasing level of sexual education in the wealthiest parts of the region. This westerni-
zation of the culture leads to a population having more sex in general and having an earlier
debut (Spaeth, 2008). Even though this could seem to eliminate possible problems for Durex,
this is not the case. Durex still needs to treat very carefully and whenever a campaign is
14
launched it is imperative for Durex to operate with caution throughout the entire process mak-
ing sure they have not crossed the line. For example, as condom advertising in Singapore,
Thailand and other Asian countries is subject to censorship before hitting the billboards it is
important that Durex is aware of the message it is sending in the particular campaign so they
do not fall victim of this strict censorship (Yap, 2003). One of the results of this censorship is
that Durex is not able to use their well-known line-crossing humour in their advertisements,
as they do in for example the Western world. They are though starting to implement some
sorts of harmless incongruent humour, for example a recent campaign in Singapore where in-
flated condoms were displayed in different sexual positions (Yap, 2003).

The Double-Swing model is put into a large perspective by Yoshikawa in defining great cul-
tures, religions and so on, but it lends its concept easily on a smaller scale to Durex when en-
gaging Asia. What Durex is doing is honouring Yoshikawas model of dialogical communica-
tion. Not that they view the significant cultural differences as a positive factor per se, but
Durex accepts the uniqueness and is working to adjust their promotions of their products to
the Asian culture while still pushing the limits of what is perceived acceptable inch by inch.
They are thus trying to reach that sphere of between (Yoshikawa, 1987) and achieving the
constant motion since promoting condoms in Asia is a process marked by flux and change. It
is therefore not enough to create a synergy between the two cultures since it would be non-
operational quickly due to inflexibility and become obsolete. Along with this Durex works on
getting Western condom culture under the skin of the Asian people instead of forcing it
upon them. An example of this is when Durex in Thailand (where premarital sex is strongly
discouraged and condoms are seen as promoters of this activity) successfully co-promoted
their condoms with AXE deodorants (Whitwam, 2003).

In this aforementioned process of promoting a rather sensitive product it is of course inevita-
ble to take Berlos model of process communication into consideration. This of course is a
simplified model of a truly complex environment, but it provides at certain framework within
which the challenges Durex are facing can be interpreted. In the scenario of Asia the impor-
tant things is to be aware of the noise disturbing the message. This noise is not only the cul-
ture emerged from the basic underlying assumptions of the Asian people, but also anti-sex
campaigns by the different governments and censorship on non-government advertising cam-
paigns. That is why it is so utterly important for Durex to keep promoting itself, and in differ-
15
ent ways, to get frequent feedback and thus a feeling about how the market is changing in or-
der to adjust accordingly.

It seems like Durex (being the number one condom brand in a region that globally when hav-
ing sex being the most frequent condom users, with a little over 50 % (Roach & Fontes,
2006)) has truly understood how to manoeuvre the many pitfalls of Asia. However, if this un-
derstanding is based more on research and theory than actual consumer feedback through
sales and brand reputation, they face another risk in the so-called sophisticated stereotypes
(Osland & Bird, 2000). Of course a general point of view is useful in the beginning just to get
an idea of where to start from, but if one is not careful there is a risk of these general views
eventually coming to hold one back. Because the sexual revolution has taken place in Asia
on a larger scale only in the last two decades or so, it might very well change a lot and change
fast over the next years. Therefore it is imperative to continue to evolve the vision on the
Asian culture with regard to sex and sexual health so Durex will keep being able to continue
creating and meeting the demand in Asia.
Latin America
The situation in Latin America offers many difficulties to Durex, the main problems arising
from their religion and the espoused value of machismo. This analysis will be conducted
mainly through Brazil, as it is a good representative for the situation in South America. Latin
America is home to the majority of the worlds Catholics with Brazil being the largest Catho-
lic population in the world as of 2005. The policies of the Catholic Church can be seen as at
least partly responsible for why nearly 1.8 million people are infected with HIV, as the
Church is very vocal (via formal leaders such as the pope in general and the local priests) in
promoting its view that condoms and other forms of contraceptives should not be used, as ab-
stinence is the only suitable form of birth control. Another point would be the fact that the
Church also has promoted misinformation from time to time, such as stating that condoms
contributed to the spread of HIV rather than to prevent it. UNAIDS coordinator for several
Latin American countries, including Costa Rica and Honduras, issued the following state-
ment: In Latin America, the use of condoms has been demonized, but if they were used in
every relation I guarantee the epidemic would be resolved in the region. (condomman.com)
Thus any approach to the market should comply with the religions requirements in order to
transmit the message without in any case contradicting what the church preaches.
16
Hofstedes dimension of uncertainty avoidance can be applied to explain the dominant role of
the church. According to his findings Brazil has a high degree of uncertainty avoidance mean-
ing that strong institutions, such as the church, implement strict rules, which have to be
strictly respected by the population. For Brazilians there is no space for doubt, there is only
one truth and thus changes are not accepted easily. This can also be explained by Scheins
definition of basic underlying assumption, as nobody questions the dogmas of the church.

Another barrier of communication is what is called machismo in the Latin culture. It can be
defined as a constellation of traditional beliefs and views about masculinity. This phenome-
non is very present in south American countries such as Brazil, where men are raised sur-
rounded by beliefs which proclaim that men have more sexual urges than women; that men
have the right to decide when and where to have sex; that sexual and reproductive health is-
sues are womens concerns; that men have the right to have outside partners or relationships
while women do not and that child care or parenting is primarily a womans issue These tradi-
tional beliefs sustain and support the behaviors of men who have internalized such norms, and
in turn, act on them, by for example, not using condoms, not seeking health services, relegat-
ing reproductive issues to women and not taking an active role in caring for children they fa-
ther (Marsiglio, 1998).
Machismo can be compared to the Masculinity dimension of Hofstedes theory, and thus
Latin American countries have a high degree of masculinity where males play the dominant
role in society. We can also use Schein to explain the weight machismo has on the Brazilian
culture, as these beliefs and views are deeply anchored in the Latin culture having been
passed on from generation to generation.

In an effort to penetrate the Latin American market and to limit the spread of sexually trans-
mitted diseases Durex is involved in programs developed by different NGOs (non-
government organizations) in Brazil to encourage attitude and behavior changes among young
men. Reducing unwanted pregnancies and violent behavior towards women are also points on
their agenda and the through these changes the ultimate goal is to reduce the transmission of
HIV and other sexually transmitted infections. Project H provides training for the govern-
ments and NGOs and aims to increase the access to health services for young men. Commu-
nication strategies are being developed to change community norms through activities that
consist of role-plays, brainstorming exercises, discussion sessions and individual reflections
on mens behavior in society. Hora H is more direct in its approach. This project involves
17
young men distributing specially designed condom packs to young people in bars, clubs and
at local community events. To ensure the condom was targeted at young people, the young
men developed the logo, packaging and instructions themselves. They researched names for
the condom and decided on Hora H', which roughly translated means in the heat of the mo-
ment (Barker & Nascimento 2002). These two projects contribute to the level of sexual edu-
cation as they aim at increasing the awareness towards STIs.
These programs can be analyzed with Berlos process of communication. Durex is trying to
send a message (being the projects) via two different channels, governments and NGOs in
Project H and young men in project Hora H. The biggest problem in this process is noise from
the church and the context (the Latin culture as a whole), which influence the receivers way
of decoding the message, distorting the original meaning. It will then of course influence the
receivers response. The noise (here message from the church) is the same all around the
world but the context in which it takes place makes this noise louder in the case of Latin
America.
Africa
Africa is the second most-populous and second-largest continent on Earth, only superseded by
Asia. It has 61 territories and approx. 922 million people in total (Sayre, April Pulley, 1999).
Sex is universal, as is pregnancy and STIs (Sexually Transmitted Infections); consequently,
Africa has huge demand potential for condoms. Furthermore, the Human Immunodeficiency
Virus (HIV), which damages the immune system thereby causing the Acquired Immunodefi-
ciency Syndrome (AIDS), is present in sub-Saharan Africa like no where else in the world (cf.
Appendix H) and is the leading cause of death in this region. An estimated 1.9 million people
were newly infected with HIV in sub-Saharan Africa in 2007, where young people aged 15
24 account for 45% of the infections in adults. Heterosexual intercourse remains the epi-
demics driving force unlike the rest of the world, where it is homosexual intercourse, prosti-
tutes and injecting drug addicts (UNAIDS). By comparison only 226 persons where newly
infected in Denmark in 2006 (Sex og Samfund).

Durex, which originates from the UK, is in its natural settings when operating in the Western
world, but when doing business in Africa they have to focus their marketing efforts not only
on the obvious AIDS-epidemic, but also on the cultural differences. For example patriarchy
has deep roots in most of Africa, where schoolbooks, which maintain that men are the heads
of families, are still being printed even today. Kambarami (2006) wrote in a paper on patriar-
18
chys dominating presence in Africa: patriarchy is bred through the socialization process,
which begins in the family, and [] infiltrates into other sectors of society like religion, edu-
cation, the economy and politics.
The characteristic of patriarchy is proved by the research done by Geert Hofstede (Hofstedes
Web Page). It shows that the two sophisticated stereotypes (Osland, J. S. & Bird A. 2000) re-
lated to patriarchy, Power Distance and Masculinity are both relatively high in Africa, espe-
cially the former. The unequal gender roles and male dominance have led men to believe that
women who "dress sexy" or walk alone after dark want to be raped; that hitting your partner
is okay; that sometimes when a woman says "no" to sex, she does not really mean it; that it is
not okay for a woman to refuse to have sex without a condom; and that "real men" do it with-
out condoms (Siegfried, Kristy 2005; and Swedish International Development Cooperation
Agency). Such values and beliefs are part of an ancient basic underlying assumption, which
has been a natural consequence of mens superior physics and dominant, leading role in socie-
ties through time. This informal authority has contributed to the risky sexual habits of most
Africans. The basic underlying assumption created by patriarchy is changing, and has already
been eradicated in many parts of the world, but not with ease. It can cause a lot of problems
for Durex, since assumptions according to Edgar H. Scheins Levels of Culture are non-
debatable and hence extremely difficult to change. It also takes a long time to change assump-
tions, because they are taken for granted and constitute the deepest level of a culture (cf. Ap-
pendix A).

Durex, with the help of local parties and NGOs, tries to communicate messages to its poten-
tial consumers in Africa, but as we have shown with the case of Latin America cultural noise
occurs. If described in Berlos Process of Communication (cf. Appendix C) it stems from the
contradictory preaching of the Catholic Church. While the northern Africa is mostly Islamic,
the South is mostly Christian. Islam does not support condoms, but it does not forbid them
either. Similarly, most Christian churches accept condom use, but not the Catholic Church.
The Vatican promotes marital fidelity, abstinence, and celibacy, which in theory would re-
duce the spread of AIDS. However, in practice these are not viable options for many women,
who, as the use of condoms is made sinful, are left with no choices (Bell 2008). Furthermore,
the context of the African receivers is hurting the decoding of the messages in the communi-
cation process. The context consists of a poor financial situation, national crises such as star-
vation or war, and the phenomenon of patriarchy, which is further enhanced by religion as
patriarchal attitudes are also found in Christianity in general. To exemplify, Eve was created
19
from Adams rib. Consequently, women have occupied a subordinate position in the Church
as well as in the family. To make matters worse, Eve broke Adams trust by giving in to the
Devils temptation. This portrayal of women as the weaker sex has made men treat women as
subordinates, thus more gender inequality and less use of condoms (Kambarami 2006).

Similar to religious faith, education holds the ability to shape one's core beliefs about right
and wrong; which activities to safely engage in, and which not to (and whether to use a con-
dom or not). Many young people still lack accurate, complete information on how to avoid
exposure to HIV. Therefore, Durex promotes safe sex through education and sponsorship in
Africa. Through consumer leaflets and the Internet they teach of the life-saving potential of
condoms, while sponsoring the Dance4Life campaign and events like the World AIDS day.
Durex is actively engaged in at least 17 African countries at the moment,
!
but sales are low
because people cannot afford condoms. Sometimes governments buy large sums of condoms
for free public distribution, but that is not Durexs main interest. Durex primarily tries to help
the general public and promote progress in sub-Saharan Africa, thereby creating a good image
by showing public responsibility. As we live in a globalized world it affects their image posi-
tively all around the world through PR.
With regards to Durexs use of humor in its communication with the African consumers
through campaigns and events very little can be said, since humor is not a relevant tool to use
under the circumstances. The situation with a huge AIDS epidemic, millions of people dying
and very little money is too serious to make jokes about. Consequently, Lynchs Humorous
Communication Model is not applicable for sub-Saharan Africa, where serious, informative
and educative communication takes place when it comes to STIs and contraceptives.
Arab World
Attitude to sexuality in the Arab world is highly influenced by noise stemming from the relig-
ious context, which is applied to every interpretation of incoming communication. For Mus-
lim people the writings of the Koran and Sunnah stand as a giant lens before every aspect of
life and all truth and knowledge is derived and constructed through an ongoing discourse
among the leading religious figures. This creates a complex environment for cross-cultural
communication, which is further complicated by the fact that advertising is limited by the
government and religion institutions in some Arab countries (for example Bahrain).

1
Algeria, Cameroon, Egypt, Gambia, Ghana, Kenya, Libya, Madagascar, Mauritius, Mo-
rocco, Nigeria, Sierra Leone, South Africa, Sudan, Tanzania, Tunisia and Uganda.
20
In general, companies must be very careful in their communication when they sell products
that touch on a sensitive topic such as sex. Arab societies are highly susceptible to badly en-
coded messages and wrong interpretation might lead to a strong backlash as the one observed
in Denmark in the recent years. Thus we would recommend highly cautious communication
strategy, which is based upon recommendations from people who are internal for the Islamic
culture.

General human behavior is strongly determined by the perception of what is right and
wrong or basically - the ethical values (Singer, 1993). However, individual values are more
or less adopted or influenced by the common ethics of the culture in which the individual is
being raised (Hofstede, 2001). Knowing that through the ages, religion has shaped the ethics
of most societies to a large extent we can clearly see that it influences ethics. However, the
authority/intensity that Religion has across the members of a certain group, determines its in-
fluence of the groups ethics.
Having in mind that Christianity, Judaism and Islam belong to the same family and therefore
share a common factor (Khan-Panni & Swallow, 2003) it is interesting to look at what
exactly makes them so different from each other, especially in relation to sex. Our assumption
is that the religion factor can be associated with intensity as well as content. We will not
extend on this, since religion is not the focus of our study, but we believe that the attitude
towards religion (intense or not) is a major determinant for its interpretation. Thus, accounting
for a number of differences between the Islamic and other religions.
It is importrant to mention that in the Islamic world, due to the intensity of religion, the
authority figures are strongly related to the religion. Thus the espoused values are as equally
influeced by religion as the underlying assumptions. Moreover, the high intensity of religion
is also extended to sexual education. In most cases it is considered that people should not
engage in discussions in relation to sex before a certain age or even before marriage.
Moreover, advertising of condoms is directed towards family planning, rather than sexual
education and disease prevention.
Islamic ethics (Shariah) is derived primarily from the interpretation of the key sources of re-
ligion in the Muslim societies the Quran (Koran) and the Sunnah
2
(Choudhury, 1997).
Moreover, the majority of Muslims is highly religious and they derive the most of their learn-

2
guidance of the prophet Muhammad
21
ing from interpretations of the notes of prophets and the key religious writings the Koran
and the Sunnah (Choudhury, 1997).
In applying Berlos linear communication model (Berlo, 1960) to the Arab countries, we need
to be aware that both the context in which the communication takes place, as well as the noise
are strongly influenced by the content and intensity that religion has in Islamic societies. Thus
the encoding of a promotional
3
message by Durex and the media used for its transferring must
be adjusted to this in order for the message to meet be accepted and understood by the re-
ceiver.
The way that the receiver will interpret the message is highly dependent on his/hers
underlying basic assumptions and influenced by the espoused values (Schein, 1997) preached
by current leaders. All meaning and knowledge in the islamic community is product of an
ongoing discourse based on the religious context. Thus religion has a much higher influence
on communication than in some other parts of the world due to the fact that it gives context to
every issue.
Moreover, some of the religious artifacts in Islam are have a tremendous effect on the attitude
towards sex and gender. In general, the Arab world is known to have a high level of sexual
segregation (inequality between men and women). This inequallity can be related to a high
level of masculinity according to Hofstedes five dimensions of culure (Hofstede, 2001). In
most Islamic societies the women are not allowed to work, drive a car, own land or show
parts of their body. This has a strong psychological effect on development of both men and
women and to a large extent predetermines their underlying assumptions in regards to sex.
The veil is a great example of this while for some it might be just an expression of the
culture and folklore, it has much deeper meaning for the muslim woman. The veil is a way
of life, a specific kind of behavior, an expression of what society expects from a woman and
her sexuality.
Moreover, when we try to look deeper into the culture we can see how the emotional experi-
ences and shared learning influence human behavior further in life. Girls in Islamic commu-
nities are brought up in a way that they would clearly know their place in the family and in
society. They must be taught from the very young age that they are inferior; that they must
obey their male guardians and that they must keep their beauties hidden behind the veil until a
man buys the license to use them. A young girl is brought up dreading sex. They put veil
on her to (in their own view) save her from rape and sexual harassment. They tell her to be

3
Promotional in regards to the fact that it might have sales purpose, promotion of condom usage purpose, sexual
education purpose or all three.
22
careful, to cover herself and not to do anything to attract mens attention. (Soheila Sharifi,
2000). This relates strongly to Hofstedes programming of the mind and shows us how culture
is transmitted from generation to generation.
The implications that it has for Durexs strategy in this market are simple for the time being,
women in the Arab world are excluded from the target market. They do not have the power to
decide upon their sexual life and are completely dependent on their husbands. On the other
hand, as sex is a taboo before marriage, the young Muslims are less engaged in discussions
about it. Thus the target audience is married couples and any deviation from this might annoy
and anger the religious society.
This of course does not mean that sex in general is a taboo in the Arab community. It is a
widely discussed topic, but the audience is limited. Moreover, contraception and AIDS is also
a subject of discussion. However, the target for this are married couples and contraception is
seen as an opportunity for family planning.
23
Conclusion
As we have shown in our report, the attitude to sex varies highly across regions, although it is
a global phenomenon strongly embedded in human behavior. Moreover, we have identified
that sexual culture is a distinguished field within the general culture and is constantly influ-
enced by its development. As such, the construction of its meaning and the attitude towards it
are being highly influenced by education, religion and authority figures. Lastly, sex is a
highly intimate issue and the attitudes towards it happen to be strongly connected with per-
sonal and group ethics and values. Thus every message in relation to this topic needs to be
communicated with caution and understanding of those values and ethics.
Considering this, a company willing to sell products, so deeply related to sex, on a global
scale, needs to take those differences into account in order to build an effective strategy. This
can be done by trying to understand what the espoused values and underlying assumptions of
the different cultures are and most importantly where they come from. We have found that
there are several different institutions in the world that influence the attitude towards sex,
and thus the usage of condoms. Among those institutions religion, sexual education and
authority figures (formal and informal leaders) have the strongest influence.

For example, religion is a common phenomenon across the whole world, but it differs in its
content (Far East VS West) and intensity (Middle East, Latin America VS. most of Europe).
Its intensity determines to a high extent what effect content has on the values and ethics in
different societies. Thus, all external communication in relation to both advertising and brand-
ing (including social responsibility) must take this factor into account and build its communi-
cation strategy in a way that respects religion. We have noticed that intensity in the Arab
world and Latin America is far higher than in Asia and the Western world (Africa somewhere
in between), and hence Durexs strategy is much more careful in these areas.
If we speak about education some societies do not have any contradiction between their
values and the ethicality of using contraceptives. However, they do not have the necessary
sexual education to know what the dangers of unprotected sex are or how to do family plan-
ning. Therefore, in societies that have limited or no access to education, Durex should focus
their strategy on providing it. As our research shows, they are already doing so in some parts
of Africa and South America where the AIDS levels are highest.
Lastly, we have identified that formal and informal leaders have strong influence on the es-
poused values. For example, in the western world pop-stars and famous peoples behavior is
24
being copied across different groups of people. Thus they act as informal leaders and influ-
ence the general culture at the espoused values level. Moreover, the formal leadership can
influence education or finance campaigns that reflect on the culture of the group. Therefore,
by using informal leaders in their campaigns and liaising with the formal leadership (church,
government, etc.) Durex can transfer its message more efficiently and make sure that its
communication appeals to the target market.

25
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28
Appendices
Appendix A

Scheins Three Levels of Culture. Adapted from Hatch, M.J. (1997) Organisation Theory.
Modern Symbolic and Postmodern Perspectives, Oxford University, New York
Appendix B

Hofstedes Onion Diagram. Adapted from Hofstede, Geert, 2001 2
nd
Edition (1980) Culture
Consequences Comparing Values, Behaviors, Institutions and Organizations across Na-
tions, Sage Publications Inc, USA
29
Appendix C

Berlos Process of Communication. Adapted from Clausen, Lisbeth (2006) Intercultural
Organizational Communication: Five Corporate Cases in Japan, CBS Press, Copenhagen
Appendix D

Lynchs Humorous Communication Model. Lynch, Owen H. (2002) Communication The-
ory, Oxford University Press
30
Appendix E

Yoshikawas Dialogical Mode. Yoshikawa, Muneo Jay (1987) The Double-Swing Model of
Intercultural Communication between the East and the West, in D. L. Kincaid (Ed.), Commu-
nication Theory: Eastern and Western Perspectives, London: Academic Press inc. Harcourt
Brace Jovanovich College Publishers
Appendix F

Durex Print Add (2001) URL http://adsoftheworld.com/media/print/durex_fathers_day

31
Appendix G

Durex Print Add URL http://www.funhostr.com/p/bf3PwhSb/Durex%20XXL

Appendix H

Durex Network (2005), Face of Global Sex 2005 The Challenges of Unprotected Sex, SSL
International plc, Cambridge, UK"