Intelligence And Western Intelligence

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In the Western culture communication tends to have a logical and linear structure, most proceed right to the point. (Hong, 2008) Countries in the West are mostly industrialized and rely heavily on electronic technology and emphasize written messages over oral or face-to-face communication. The United States especially exemplifies this trend. Most countries in West Africa still rely more on face-to-face communications than on the written mode. (Novinger, 2008)
Having discussed differences in custom, religion and communications between these cultures; I will now explore their conception of intelligence. In recent years, researchers in Africa, Asia and elsewhere have found that people in non-Western cultures often have ideas about intelligence that differ fundamentally from those that have shaped Western intelligence tests. (Benson, 2003) Serpell and others have found that people in some African communities--especially where Western schooling has not yet become common tend to blur the Western distinction between intelligence and social competence. In rural Zambia, for instance, the concept of nzelu includes both cleverness (chenjela) and responsibility (tumikila). (Benson, 2003)
"When rural parents in Africa talk about the intelligence of children, they prefer not to separate the cognitive speed aspect of intelligence from the social responsibility aspect," says Serpell.
Throughout the last several years, Sternberg and Grigorenko have research and investigated aspects conceptual views on intelligence in Africa. Among the Luo people in rural Kenya, Grigorenko and her collaborators have realized that idiologies about intelligence includes four broad concepts: rieko, which relates to the Western idea of academic intelligence, but a...

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...her cultures in west Africa believe that eye contact is regarded as intimidating, perpetrating insolence or being disrespectful. ( Boundless- Gender Roles In the US)

Language influences and sculpts culture, and this determines how relationships within a society will associate. A better explanation of how language really affects culture was postulated stated by Edward Sapir who argued that: Human beings do not live in the objective world alone or alone in the world of social activity as ordinarily understood, but very much are at the mercy of the specific language which is the means of expression for their society as a whole.

Benjamin Lee Whorf, who studied under Sapir, extended the idea seen by his analysis of linguistic and social structures in daily life (220-221). Many know this as Sapir-Whorf Hypothesis utilized currently in anthropological linguistics.”

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