Eastern and Western worlds

Case study based on Edward T. Hall's The Arab World (1966) to explore the relations between the Eastern and Western worlds.
==The Arab World==
In spite of over two thousand years of contact, Westerners and Arabs still do not understand each other. Proxemic research reveals some insights into this difficulty. Americans in the Middle East are immediately struck by two conflicting sensations. In public they are compressed and overwhelmed by smells, crowding, and high noise levels; in Arab homes Americans are apt to rattle around, feeling exposed and often somewhat inadequate because of too much space! (The Arab houses and apartments of the middle and upper classes which Americans stationed abroad commonly occupy are much larger than the dwellings such Americans usually inhabit.) Both the high sensory stimulation which is experienced in public places and the basic insecurity which comes from being in a dwelling that is too large provide Americans with an introduction to the sensory world of the Arab.
===Behavior in Public===
Pushing and shoving in public places is characteristic of Middle Eastern culture. Yet it is not entirely what Americans think it is (being pushy and rude) but stems from a different set of assumptions concerning not only the relations between people but how one experiences the body as well. Paradoxically, Arabs consider northern Europeans and Americans pushy, too. How could Americans who stand aside and avoid touching be considered pushy? 
In public settings most Americans follow a rule, which is all the more binding because they seldom think about it, that can be stated as follows: as soon as a person stops or is seated in a public place, there balloons around them a small sphere of privacy which is considered inviolate. The size of the sphere varies with the degree of crowding, the age, sex, and the importance of the person, as well as the general surroundings. Anyone who enters this zone and stays there is intruding. In fact, a stranger who intrudes, even for a specific purpose, acknowledges the fact that they have intruded by beginning their request with "Pardon me, but can you tell me . . . ?"
This concept and feelings about one's own circle of privacy in a "public" place immediately struck Arabs as strange and puzzling. For the Arab, there is no such thing as an intrusion in public. Public means public.
Another silent source of friction between Americans and Arabs is in an area that Americans treat very informally—the manners and rights of the road. In general, in the United States people tend to defer to the vehicle that is bigger, more powerful, faster, and heavily laden. While a pedestrian walking along a road may feel annoyed they will not think it unusual to step aside for a fast-moving automobile. They know that because they're moving they do not have the right to the space around them that they has when they're standing still. It appears that the reverse is true with the Arabs who apparently take on rights to space as they move. For someone else to move into a space an Arab is also moving into is a violation of their rights. It is infuriating to an Arab to have someone else cut in front of them on the highway. It is the American's cavalier treatment of moving space that makes the Arab call them aggressive and pushy.
===Concepts of Privacy===
Arabs might actually have a wholly contrasting set of assumptions concerning the body and the rights associated with it. Certainly the Arab tendency to shove and push each other in public and to feel and pinch women in public conveyances would not be tolerated by Westerners. It appears that they must not have any concept of a private zone outside the body.
In the Western world, the person is synonymous with an individual inside a skin. And in northern Europe generally, the skin and even the clothes may be inviolate. You need permission to touch either if you are a stranger. This rule applies in some parts of France, where the mere touching of another person during an argument used to be legally defined as assault. For the Arab the location of the person in relation to the body is quite different. The person exists somewhere down inside the body. The ego is not completely hidden, however, because it can be reached very easily with an insult. It is protected from touch but not from words. The dissociation of the body and the ego may explain why the public amputation of a thief s hand is tolerated as standard punishment in Saudi Arabia.
As one might suspect, deep orientations toward the self such as the one just described are also reflected in the language. Differing concepts of the placement of the ego in relation to the body are not easily grasped. Once an idea like this is accepted, however, it is possible to understand many other facets of Arab life that would otherwise be difficult to explain. One of these is the high population density of Arab cities like Cairo, Beirut, and Damascus. Tucking the ego down inside the body shell not only would permit higher population densities but would explain why it is that Arab communications are stepped up as much as they are when compared to northern European communication patterns. Not only is the sheer noise level much higher, but the piercing look of the eyes, the touch of the hands, and the mutual bathing in the warm moist breath during conversation represent stepped up sensory inputs to a level which many Europeans find unbearably intense.
The Arab dream is for lots of space in the home, which unfortunately many Arabs cannot afford. Yet when they have space, it is very different from what one finds in most American homes. Arab spaces inside their upper middle-class homes are tremendous by our standards. They avoid partitions because Arabs do not like to be alone. The form of the home is such as to hold the family together inside a single protective shell, because Arabs are deeply involved with each other. Their personalities are intermingled and take nourishment from each other like the roots and soil. If one is not with people and actively involved in some way, one is deprived of life. An old Arab saying reflects this value: "Paradise without people should not be entered because it is Hell." Therefore, Arabs in the United States often feel socially and sensorially deprived and long to be back where there is human warmth and contact.
Since there is no physical privacy as we know it in the Arab family, not even a word for privacy, one could expect that the Arabs might use some other means to be alone. Their way to be alone is to stop talking. Like the English, an Arab who shuts themselves off in this way is not indicating that anything is wrong or that they are withdrawing, only that they want to be alone with their own thoughts or does not want to be intruded upon.
===Arab Personal Distances===
Like everyone else in the world, Arabs are unable to formulate specific rules for their informal behavior patterns. In fact, they often deny that there are any rules, and they are made anxious by suggestions that such is the case.
Olfaction occupies a prominent place in the Arab life. Not only is it one of the distance-setting mechanisms, but it is a vital part of a complex system of behavior. Arabs consistently breathe on people when they talk. However, this habit is more than a matter of different manners. To the Arab good smells are pleasing and a way of being involved with each other. To smell one's friend is not only nice but desirable, for to deny them your breath is to act ashamed. Americans, on the other hand, trained as they are not to breathe in people's faces, automatically communicate shame in trying to be polite. By stressing olfaction, Arabs do not try to eliminate all the body's odors, only to enhance them and use them in building human relationships. Nor are they self-conscious about telling others when they don't like the way they smell.
Smell is even considered in the choice of a mate. When couples are being matched for marriage, the man's go-between will sometimes ask to smell the girl, who may be turned down if she doesn't "smell nice." Arabs recognize that smell and disposition may be linked.
In a word, the olfactory boundary performs two roles in Arab life. It enfolds those who want to relate and separates those who don't. The Arab finds it essential to stay inside the olfactory zone as a means of keeping tab on changes in emotion. What is more, they may feel crowded as soon as they smell something unpleasant. While not much is known about "olfactory crowding," this may prove to be as significant as any other variable in the crowding complex because it is tied directly to the body chemistry and hence to the state of health and emotions. It is not surprising, therefore, that the olfactory boundary constitutes for the Arabs an informal distance-setting mechanism in contrast to the visual mechanisms of the Westerner.
===Facing and Not Facing===
One of my earliest discoveries in the field of intercultural communication was that the position of the bodies of people in conversation varies with the culture. 
For the Arabs to view the other person peripherally is regarded as impolite, and to sit or stand back-to-back is considered very rude. You must be involved when interacting with Arabs who are friends. One mistaken American notion is that Arabs conduct all conversations at close distances. This is not the case at all. On social occasions, they may sit on opposite sides of the room and talk across the room to each other. They are, however, apt to take offense when Americans use what are to them ambiguous distances, such as the four- to seven-foot social-consultative distance.
Arabs who interact with Americans report experiencing a certain flatness traceable in part to a very different use of the eyes in private and in public as well as between friends and strangers. Even though it is rude for a guest to walk around the Arab home eying things, Arabs look at each other in ways which seem hostile or challenging to the American. Arabs look each other in the eye when talking with an intensity that makes most Americans highly uncomfortable.
===Involvement===
Arabs are involved with each other on many different levels simultaneously. Privacy in a public place is foreign to them. Business transactions in the bazaar, for example, are not just between buyer and seller, but are participated in by everyone. Anyone who is standing around may join in. If a grownup sees a boy breaking a window, they must stop him even if they don't know him.
Involvement and participation are expressed in other ways as well. If two men are fighting, the crowd must intervene. On the political level, to fail to intervene when trouble is brewing is to take sides, which is what our State Department always seems to be doing. Given the fact that few people in the world today are even remotely aware of the cultural mold that forms their thoughts, it is normal for Arabs to view our behavior as though it stemmed from their own hidden set of assumptions.
===Feelings about Enclosed Spaces===
Arabs don't mind being crowded by people but hate to be hemmed in by walls. They show a much greater overt sensitivity to architectural crowding than we do. Enclosed space must meet at least three requirements to satisfy the Arabs: 
*there must be plenty of unobstructed space in which to move around (possibly as much as a thousand square feet);
*very high ceilings—so high in fact that they do not normally impinge on the visual field;
*there must be an unobstructed view.
One sees the Arab's need for a view expressed in many ways, even negatively, for to cut off a neighbor's view is one of the most effective ways of spiting them. 
===Boundaries===
Proxemic patterns tell us other things about Arab culture. For example, the whole concept of the boundary as an abstraction
is almost impossible to pin down. In one sense, there are no boundaries. "Edges" of towns, yes, but permanent boundaries out in the country (hidden lines), no. 
Arab behavior in regard to their own real estate is apparently an extension of, and therefore consistent with, their approach to the body. They organize relationships with each other according to closed social systems rather than spatially. For thousands of years Moslems, Marinites, Druses, and Jews have lived in their own villages, each with strong kin affiliations. Their hierarchy of loyalties is: first to one's self, then to kinsman, townsman, or tribesman, co-religionist and/or countryman. Anyone not in these categories is a stranger. Strangers and enemies are very closely linked, if not synonymous, in Arab thought. Trespass in this context is a matter of who you are, rather than a piece of land or a space with a boundary that can be denied to anyone and everyone, friend and foe alike.
In summary, proxemic patterns differ. By examining them it is possible to reveal hidden cultural frames that determine the structure of a given people's perceptual world. Perceiving the world differentiy leads to differential definitions of what constitutes crowded living, different interpersonal relations, and a different approach to both local and international politics.
There are in addition wide discrepancies in the degree to which culture structures involvement, which means that planners should begin to think in terms of different kinds of cities, cities which are consistent with the proxemic patterns of the peoples who live in them.
Overview 	Overview 	Overview
Literature 	Literature II 	Wilfred Owen · John M. Synge · T.S. Eliot · Joseph Conrad · Virginia Woolf · Stevie Smith · Dylan Thomas · Philip Larkin · Seamus Heaney · Benjamin Zephaniah · Nadine Gordimer · Leanne Shapton
Literature 	Literature III	Pre-colonial & Puritan · St. John de Crevecoeur · Edgar Allan Poe · Ralph Waldo Emerson · Walt Whitman · Emily Dickinson · Kate Chopin · Mark Twain · Ezra Pound · Ernest Hemingway · Langston Hughes · Robert Frost · William Faulkner · Arthur Miller · Allen Ginsberg · Maya Angelou · Sandra Cisneros · Paul Auster · Jonathan Foer
Perspectives	Unit 1 	Rise of Democratic Ideas · Global Interdependence · World Religions · Eastern and Western worlds
Perspectives	Unit 2 	An age of democracy and progress · U.S. Westward expansion and Civil War · The New Imperialism
Perspectives	Unit 3 	China and Japan · U.S. economic imperialism · World War I · The Golden Door
Perspectives	Unit 4 	Revolutions in Russia · Totalitarianism · Postwar uncertainty · The Roaring Twenties · A worldwide depression · Fascism rises in Europe · World War II
Perspectives	Unit 5 	The Cold War · Civil Rights Movement