https://en.wikipedia.

org/wiki/Culture_of_Australia
Cả nền văn học hiện thực phê phán Việt Nam vào 'Để Mị nói cho mà nghe'
TTO - Chí Phèo, Thị Nở, Xuân Tóc Đỏ, Mị, A Sử, lão Hạc, cậu Vàng, chị Dậu, Tràng, quan
cụ... 'xầm xập' kéo vào MV mới nhất của Hoàng Thùy Linh mang tên 'Để Mị nói cho mà
nghe'.
Lồng ghép vào những truyện xưa, tích cũ đó là hàng loạt "chuyện thời sự" của ngày nay
như hình ảnh nồi cháo hành "siêu to" (như kiểu của Bà Tân Vlog) hay quan cụ cầm vài tờ
200.000 đồng phẩy phẩy (việc phạt 200.000 đồng người đàn ông quấy rối một nữ sinh
trong thang máy)... khiến MV này khá thú vị.
Hình ảnh một cô gái cam chịu bị gả về nhà chồng giàu có, hà khắc, phải kìm nén những
khát khao tuổi trẻ trong tác phẩm Vợ chồng A Phủ của nhà văn Tô Hoài không còn xa lạ
với người đọc Việt Nam.
Câu chuyện không chỉ mang tính thời đại của bối cảnh ra đời tác phẩm, còn hàm chứa
nhiều uẩn ức của phụ nữ Việt. Nhưng đó chưa phải là toàn bộ lý do để Hoàng Thùy Linh
hóa thân thành Mị, khi theo Thùy Linh, Vợ chồng A Phủ là tác phẩm trong đề thi vào đại
học của cô 13 năm trước.
Ngoài tính kỷ niệm, Mị cũng để lại trong Hoàng Thùy Linh những câu hỏi như lời cô chia
sẻ: "Tôi thương Mị mà cũng bứt rứt thay cho Mị. Nếu Mị còn trẻ, Mị muốn đi chơi thì tại
sao Mị không mặc kệ mọi thứ mà đi, mà sống cho bản thân mình? Tôi tin đây cũng là
thông điệp mà tác phẩm muốn gửi gắm, cổ vũ mọi người suy nghĩ và làm điều mình
muốn".
Tuy đây không phải lần đầu tiên Hoàng Thùy Linh thổi nữ quyền vào sản phẩm, nhưng
Để Mị nói cho mà nghe thực sự đặc biệt hơn, táo bạo hơn.

Để Mị nói cho mà nghe

Tâm hồn này chẳng để lặng lẽ
Thương cha xót mẹ
Thôi thì mặc phận đời mình chơi vơi

Để Mị nói cho mà nghe

Hết năm nay Mị vẫn còn trẻ
Xuân đương tới rồi
Nên Mị cũng muốn đi chơi
[Chorus]

Này là mình đi theo giấc mơ sớm mai gọi mời

Nơi vòng tay ấm êm chẳng rời
Hoa ban trắng nở đầy con bản nọ
Hương sắc còn chưa phai
Đời mình đâu có mấy vui cớ sao lại buồn
Biết ngày mai trắng đen hay tròn vuông
Em không bắt quả pao rơi rồi
Tiếc không một đời đơn côi

[Rap]
Mị còn trẻ Mị còn muốn đi chơi
Thanh xuân sao lại phải nghỉ ngơi
Hoa ban trắng trên nương chớm nở
Đẹp như tâm hồn em còn ngây thơ

Em làm gì đã có người yêu

Em còn đang sợ ế đây này
Vậy tại sao quả pao không năm trên tay
Để bao trai làng chìm đắm trong mê say

Mùa xuân này, Mị muốn xúng xính trong váy hoa

Không đi làm sao biết ngoài kia một mai là sương hay nắng toả
Cơ hội này Mị sẽ nắm lấy, Mị chẳng cần một ai dắt tay
Và hết hôm nay, Mị sẽ chuồn khỏi nơi đây!
Non-verbal expressions

Holding hands with or putting an arm over the shoulder of a person of the same sex
---------Friendly gesture with no sexual connotation

Nodding---Greeting, affirmative reply,agreement

Filial Piety : respect for ancestors, parents (hiếu)

Placing one or both hands in the pockets or the hips while talking Palm of night hand
out, fingers moving up and down several times

Shaking one’s head

Touching a child’s head- Not appreciated, but not offensive

Crossing arms -Sign of respect

Factors influencing Vietnamese communication

1.General features of VN culture

• Wet rice farming (concreteness, meticulousness, meticulousness, keen

observation…)

• Confucian influence: Kindness, Decorum, Righteousness/Uprightness, Wisdom,

Loyalty/Faithfulness

-> bowling style, work ethic, emotional restraint, formality, filial piety, politeness,
modesty, humility…

2.Cultural dimensions/Values

• Collectivism: sense of village-based community/sense of in-group belonging; face

saving; indirectness; relationship focus; gratitude; hierarchy,

 Femininity: harmony; tolerance; patience; leniency, indirectness; modesty; lack

of assertiveness,…

• Restraint: reservedness; forbearance,…

3. Cultural pattern: High-context culture

Relationship focus

Distant interpersonal space

Polychronic culture

Formal culture

Moderately reserved culture

Indirectness
4. Character/Personality:
Shyness
Diffidence
Lack of assertiveness
Reservedness
WHAT ABOUT
VIETNAM?
If we explore the Vietnamese culture
through the lens of the 6-D Model©, we
can get a good overview of the deep
drivers of Vietnamese culture relative to
other world cultures.
1. POWER DISTANCE
This dimension deals with the fact that all
individuals in societies are not equal – it
expresses the attitude of the culture
towards these inequalities amongst us.
Power Distance is defined as the extent to
which the less powerful members of
institutions and organisations within a
country expect and accept that power is
distributed unequally.
Vietnam scores high on this dimension
WHAT ABOUT
AUSTRALIA?
If we explore the Australian culture
through the lens of the 6-D Model©, we
can get a good overview of the deep
drivers of Australian culture relative to
other world cultures.
POWER DISTANCE
This dimension deals with the fact that all
individuals in societies are not equal – it
expresses the attitude of the culture
towards these inequalities amongst us.
Power Distance is defined as the extent to
which the less powerful members of
institutions and organisations within a
country expect and accept that power is
distributed unequally. It has to do with the
fact that a society’s inequality is endorsed
by the followers as much as by the leaders.
(score of 70) which means that people
accept a hierarchical order in which
everybody has a place and which needs no
further justification. Hierarchy in an
organisation is seen as reflecting inherent
inequalities, centralization is popular,
subordinates expect to be told what to do
and the ideal boss is a benevolent
autocrat. Challenges to the leadership are
not well-received.
Australia scores low on this dimension
(36). Within Australian organizations,
hierarchy is established for convenience,
superiors are always accessible and
managers rely on individual employees
and teams for their expertise. Both
managers and employees expect to be
consulted and information is shared
frequently. At the same time,
communication is informal, direct and
participative.

INDIVIDUALISM
2. INDIVIDUALISM The fundamental issue addressed by this
The fundamental issue addressed by this dimension is the degree of
dimension is the degree of interdependence a society maintains
interdependence a society maintains among its members. It has to do with
among its members. It has to do with whether people´s self-image is defined in
whether people´s self-image is defined in terms of “I” or “We”. In Individualist
terms of “I” or “We”. In Individualist societies people are supposed to look after
societies people are supposed to look after themselves and their direct family only. In
themselves and their direct family only. In Collectivist societies people belong to ‘in
Collectivist societies people belong to ‘in groups’ that take care of them in exchange
groups’ that take care of them in exchange for loyalty.
for loyalty.
Australia, with a score of 90 on this
Vietnam, with a score of 20 is a dimension, is a highly Individualist culture.
collectivistic society. This is manifest in a This translates into a loosely-knit society in
close long-term commitment to the which the expectation is that people look
“member” group, be that a family, after themselves and their immediate
extended family or extended relationships. families. In the business world, employees
Loyalty in a collectivist culture is are expected to be self-reliant and display
paramount and overrides most other initiative. Also, within the exchange-based
societal rules and regulations. Such a world of work, hiring and promotion
society fosters strong relationships, where decisions are based on merit or evidence
everyone takes responsibility for fellow of what one has done or can do.
members of their group. In collectivistic
societies, offence leads to shame and loss
of face. Employer/employee relationships
are perceived in moral terms (like a family
link), hiring and promotion take account of
the employee’s in-group. Management is
the management of groups.

3. MASCULINITY
A high score (Masculine) on this dimension MASCULINITY
indicates that the society will be driven by
A high score (Masculine) on this dimension
competition, achievement and success,
indicates that the society will be driven by
with success being defined by the
competition, achievement and success,
winner/best in field – a value system that
with success being defined by the “winner”
starts in school and continues throughout
or “best-in-the-field.” This value system
organisational life.
starts in school and continues throughout
one’s life – both in work and leisure
A low score (Feminine) on the dimension pursuits.
means that the dominant values in society
are caring for others and quality of life. A
A low score (Feminine) on the dimension
Feminine society is one where quality of
means that the dominant values in society
life is the sign of success and standing out
are caring for others and quality of life. A
from the crowd is not admirable. The
Feminine society is one where quality of
fundamental issue here is what motivates
life is the sign of success and standing out
people, wanting to be the best
from the crowd is not admirable. The
(Masculine) or liking what you do
fundamental issue here is what motivates
(Feminine).
people, wanting to be the best
(Masculine) or liking what you do
Vietnam scores 40 on this dimension and is (Feminine).
thus considered a Feminine society. In
Feminine countries the focus is on
Australia scores 61 on this dimension and
“working in order to live”, managers strive
is considered a “Masculine” society.
for consensus, people value equality,
Behavior in school, work, and play are
solidarity and quality in their working lives.
based on the shared values that people
Conflicts are resolved by compromise and
should “strive to be the best they can be”
negotiation. Incentives such as free time
and that “the winner takes all”. Australians
and flexibility are favoured. Focus is on
are proud of their successes and
well-being, status is not shown. An
achievements in life, and it offers a basis
effective manager is a supportive one, and
for hiring and promotion decisions in the
decision making is achieved through
workplace. Conflicts are resolved at the
involvement.
individual level and the goal is to win.
 4. UNCERTAINTY UNCERTAINTY AVOIDANCE
AVOIDANCE The dimension Uncertainty Avoidance has
The dimension Uncertainty Avoidance has to do with the way that a society deals
to do with the way that a society deals with the fact that the future can never be
with the fact that the future can never be known: should we try to control the future
known: should we try to control the future or just let it happen? This ambiguity brings
or just let it happen? This ambiguity brings with it anxiety and different cultures have
with it anxiety and different cultures have learnt to deal with this anxiety in different
learnt to deal with this anxiety in different ways. The extent to which the members of
ways. The extent to which the members of a culture feel threatened by ambiguous or
a culture feel threatened by ambiguous or unknown situations and have created
unknown situations and have created beliefs and institutions that try to avoid
beliefs and institutions that try to avoid these is reflected in the score on
these is reflected in the score on Uncertainty Avoidance.
Uncertainty Avoidance.
Australia scores a very intermediate 51 on
Vietnam scores 30 on this dimension and this dimension.
thus has a low preference for avoiding
uncertainty. Low UAI societies maintain a
more relaxed attitude in which practice
counts more than principles and deviance
from the norm is more easily tolerated. In
societies exhibiting low UAI, people believe
there should be no more rules than are
necessary and if they are ambiguous or do
not work they should be abandoned or
changed. Schedules are flexible, hard work
is undertaken when necessary but not for
its own sake, precision and punctuality do
not come naturally, innovation is not seen
as threatening.
LONG TERM ORIENTATION
5. LONG TERM This dimension describes how every
ORIENTATION society has to maintain some links with its
own past while dealing with the
This dimension describes how every challenges of the present and future, and
society has to maintain some links with its
own past while dealing with the
challenges of the present and future, and
societies prioritise these two existential
goals differently. Normative societies.
which score low on this dimension, for
example, prefer to maintain time-
honoured traditions and norms while
viewing societal change with suspicion.
Those with a culture which scores high, on
the other hand, take a more pragmatic
approach: they encourage thrift and
efforts in modern education as a way to
prepare for the future.
Vietnam scores 57, making it a pragmatic
culture. In societies with a pragmatic
orientation, people believe that truth
depends very much on situation, context
and time. They show an ability to adapt
traditions easily to changed conditions, a
strong propensity to save and invest.
thriftiness and perseverance in achieving
results.
6. INDULGENCE
One challenge that confronts humanity,
now and in the past, is the degree to which
small children are socialized. Without
socialization we do not become “human”.
This dimension is defined as the extent to
which people try to control their desires
and impulses, based on the way they were
raised. Relatively weak control is called
“Indulgence” and relatively strong control
is called “Restraint”. Cultures can,
therefore, be described as Indulgent or
Restrained.
A low score of 35 on this dimension
societies prioritise these two existential
goals differently. Normative societies.
which score low on this dimension, for
example, prefer to maintain time-
honoured traditions and norms while
viewing societal change with suspicion.
Those with a culture which scores high, on
the other hand, take a more pragmatic
approach: they encourage thrift and
efforts in modern education as a way to
prepare for the future.
Australia scores 21 on this dimension and
therefore has a normative culture. People
in such societies have a strong concern
with establishing the absolute Truth; they
are normative in their thinking. They
exhibit great respect for traditions, a
relatively small propensity to save for the
future, and a focus on achieving quick
results.
INDULGENCE
One challenge that confronts humanity,
now and in the past, is the degree to which
small children are socialized. Without
socialization we do not become “human”.
This dimension is defined as the extent to
which people try to control their desires
and impulses, based on the way they were
raised. Relatively weak control is called
“Indulgence” and relatively strong control
is called “Restraint”. Cultures can,
therefore, be described as Indulgent or
Restrained.
indicates that the culture of Vietnam is
characterised as Restrained. Societies with
a low score in this dimension have a
tendency to cynicism and pessimism. Also,
in contrast to Indulgent societies,
Restrained societies do not put much
emphasis on leisure time and control the
gratification of their desires. People with
this orientation have the perception that
their actions are Restrained by social
norms and feel that indulging themselves
is somewhat wrong.
With a high score of 71, Australia is an
Indulgent country. People in societies
classified by a high score in Indulgence
generally exhibit a willingness to realise
their impulses and desires with regard to
enjoying life and having fun. They possess
a positive attitude and have a tendency
towards optimism. In addition, they place
a higher degree of importance on leisure
time, act as they please and spend money
as they wish.

3.Cultural Orientation: Value Elements

3.1 Geert Hofstede’s cultural dimensions

Low VS High Power Distance:

Vietnam scores high (70) on this dimension which means that people accept a hierarchical order in
which everybody has a place and which needs no further justification. Hierarchy in an organisation is
seen as reflecting inherent inequalities, centralization is popular, subordinates expect to be told what to
do and the ideal boss is a benevolent autocrat. Challenges to the leadership are not well-received.

Việt Nam đạt điểm cao (70) về chiều kích này, có nghĩa là mọi người chấp nhận một trật tự phân cấp
trong đó mọi người đều có một vị trí và không cần biện minh thêm. Hệ thống phân cấp trong một tổ
chức được coi là phản ánh sự bất bình đẳng vốn có, tập trung là phổ biến, cấp dưới mong đợi được nói
phải làm gì và ông chủ lý tưởng là một nhà độc tài nhân từ. Những thách thức đối với lãnh đạo không
được đón nhận.

Collectivism VS Individualism:

the score is low (20) and describes a collectivistic society. This is manifest in a close long-term
commitment to the “member” group, be that a family, extended family or extended relationships.
Loyalty in a collectivist culture is paramount and overrides most other societal rules and regulations.
Such a society fosters strong relationships, where everyone takes responsibility for fellow members of
their group. In collectivistic societies, offence leads to shame and loss of face. Employer/employee
relationships are perceived in moral terms (like a family link), hiring and promotion take account of the
employee’s in-group. Management is the management of groups.
điểm số thấp (20) và mô tả một xã hội tập thể. Điều này được thể hiện trong một cam kết lâu dài chặt
chẽ với nhóm "thành viên", có thể là một gia đình, gia đình mở rộng hoặc các mối quan hệ mở rộng.
Lòng trung thành trong một nền văn hóa tập thể là tối quan trọng và vượt qua hầu hết các quy tắc và
quy định xã hội khác. Một xã hội như vậy thúc đẩy các mối quan hệ mạnh mẽ, nơi mọi người đều chịu
trách nhiệm cho các thành viên trong nhóm của họ. Trong các xã hội tập thể, hành vi phạm tội dẫn đến
sự xấu hổ và mất mặt. Mối quan hệ giữa người sử dụng lao động và nhân viên được nhận thức về mặt
đạo đức (như liên kết gia đình), việc tuyển dụng và thăng chức có tính đến nhóm của nhân viên. Quản lý
là quản lý các nhóm.

Masculinity VS Femininity:

Vietnam scores 40 on this dimension and is thus considered more a Feminine society. In Feminine
countries the focus is on “working in order to live”.

Nam tính VS Nữ tính: Việt Nam đạt điểm 40 trên chiều kích này và do đó được coi là một xã hội nữ tính
hơn. Ở các nước nữ tính, trọng tâm là "làm việc để sống".

Uncertainty Avoidance:

Vietnam is considered as a low uncertainty avoidance society. The country maintains a more relaxed
attitude in which practice counts more than principles and deviance from the norm is more easily
tolerated.

Tránh sự không chắc chắn: Việt Nam được coi là một xã hội tránh sự không chắc chắn thấp. Đất nước
duy trì một thái độ thoải mái hơn, trong đó thực tiễn được tính nhiều hơn các nguyên tắc và sự lệch lạc
so với tiêu chuẩn được dung thứ dễ dàng hơn.

Short VS Long Term orientation:

the country was really long term orientated few years ago, people were saving and investing and tried
to consume a minimum in their everyday life. Nowadays, it tends more and more to a short term
orientation society with the economic development.

Định hướng dài hạn VS ngắn hạn: đất nước đã thực sự định hướng dài hạn vài năm trước, mọi người đã
tiết kiệm và đầu tư và cố gắng tiêu thụ tối thiểu trong cuộc sống hàng ngày của họ. Ngày nay, nó ngày
càng có xu hướng hướng đến một xã hội định hướng ngắn hạn với sự phát triển kinh tế.

Indulgence:

a low score of 35 on the dimension indicates that the culture of Vietnam is characterised as Restrained.
Societies with a low score in this dimension have a tendency to cynicism and pessimism. Also, in contrast
to Indulgent societies, Restrained societies do not put much emphasis on leisure time and control the
gratification of their desires. People with this orientation have the perception that their actions are
Restrained by social norms and feel that indulging themselves is somewhat wrong.

3.2 Business behaviors

Neutral VS Emotional:

Vietnamese are considered as neutral people, they prefer to not show their emotions especially when it
is to express a disagreement. They will choose to not reply or they will enter another topic when
something is upsetting them.

Interpersonal trust:

it is not always easy to get the trust of Vietnamese especially if you are a foreigner.

Low VS High context:

Vietnam tends to be a high context country. You could meet a lot of misunderstanding in a
conversation. Vietnamese are implicit and prefer to employ indirect communication.

Task VS People relationship:

Vietnam is very people relationship oriented in the working field, people accord a great importance to
individuals. They focus a lot on the personality and if a Vietnamese don’t trust you he is not going to
make business with you in the future.

Việt Nam là mối quan hệ rất con người được định hướng trong lĩnh vực làm việc, con người rất coi trọng
cá nhân. Họ tập trung rất nhiều vào tính cách và nếu một người Việt Nam không tin tưởng bạn, anh ta sẽ
không làm ăn với bạn trong tương lai.

Monochronic VS Polychronic Time Orientation:

Vietnam is more a polychronic country, employees do several tasks simultaneously and the work time is
not very clearly separable from the personal life. The time and schedules can be flexible.

Việt Nam là một quốc gia đa diện hơn, nhân viên làm một số nhiệm vụ cùng một lúc và thời gian làm
việc không thể tách rời rõ ràng với cuộc sống cá nhân. Thời gian và lịch trình có thể linh hoạt.

TheHandshake

In Australian culture, people usually shake hands firmly.Particularlybetween men, a firmhandshake

hasconnotationsof strengthand masculinity.Nowadays women who want to show thatthey
haveequalstatus as men also use a firmhandshake.A weak handshakegenerallyindicates thata person is
very young, not confident, insecure, weak,orpossiblyhomosexual.In Javanese culture, onthe other hand,
the style of handshake does not reflectone'scharacter anda firm or weak handshake makes
nodifference. Infact, aweakhandshake is the usual style ofhandshake.inJavaneseculture

.Australiansshake hands as a general sign ofagreementin abusinessdeal, for adepartureand for greeting
others.In these last twosituations,the handshakeis given as token offriendship.HandshakesinAustralian
canbe given toanybodyand there are no normsregulatinghow theyshouldshakehand.Javanese,on the
other hand, shake hands much more oftenthan Australiansforsituationssuch asgreetings,
departuresorleave-taking,for business,as anapology,forrequestinga blessing or even forcompletinga
collectiveMoslem prayer.

Javaneseshake hands when greeting guests, friends, and otherpeoplein ameeting.Thehandshakeis

usedto accompanyverbalgreetingsas well as to replace them,particularlyinasituationwhere there are
many people in a room. Anexampleisa collectiveprayer meeting fora relative who has died. In
thissituation, aperson who has just come to the meeting gives ahandshaketo the peoplewhoarrived
earlier - usually theperson willshake hand with all thepeoplewho havecome to the meeting before him.
This happens when there arelessthan about twenty five people ina room.The use of thehandshakein the
greetingsituationabove is to conveya friendlinessor toindicate that the person who gave thehandshake
likesbeing friends withyou.

Another use for thehandshakeis for departures.It is usedto accompanyfarewellspeechestofriends,

orrelativeswho are going away.Byshaking hands, they want to show that they have goodfeelings
towardseachother. Hand shaking fordeparture,however, does not happen insituationsbetween children
and parents. In this situation, children usually taketheirparents' hand and ask for ablessing.To ask for a
blessing from their parents is very normal forJavanese. Itis common inmanysituations,for example, when
children are goingtoschool, when a person is going away,when a person is getting marriedandalso when
children are celebrating Iedul Fitr (thedaycelebratedbyMoslemsafter completing a fasting
month).Javanesethinkthat parents are a greatdeterminantin thechildren'slife. A child(nomatter what
age) will feel that he will achieve success more easily ifhe or shehasbeen blessed by his parents. When
parents do not giveblessings, however,becausethey do not support theirchildren'sideas or because they
areangry,Javanese believe it will be hardfor the children to getsuccessful. Thiskind of belief relates with
the Javanese belief in religion(commonly Islam) where if theparentsthink that you are making a mistake
then you arecommittinga sin. If children do not ask for an apology from their parents and the parents
donotgive a blessing,they can becategorizedas cursed children. A cursedpersonwill find it very hard to
get blessingsfrom God, andconsequentlyheorshe will face manydifficultiesin his or her life. Because
ofthisreason, Javanese have to keep a goodrelationshipwith theirparents.The style
ofhandshakeforrequestinga blessing is different from theusual handshake.That is, a person who asks for
blessingusually puts his orhisnose close to the parents' hand and kisses it, straight after they
haveshakenhands.

Asking for an apology is another situation where a handshake isused.This behavior is used
toaccompanythe verbal apology. It usuallytakesplace between friends and between a person and an
older person.Javanesethink that saying sorryaccompanied bya handshake is a very acceptable
wayofasking for an apology.This situation usually occurs between people withthesame status or ageand
between a younger person and an olderpersonhowever not the other way around, whereif an older
person asksforanapology then this verbal apology is notaccompanied byahandshake.Yet another
situation where Javanese shake hands is in acollectiveMoslem prayer at a mosque. Inthis'instance, a
handshake is used toreplacethe verbal blessing assalamu' alaikum (I hope youaresaved) afterthey
havefinished a collective prayer. This handshakeiscommon, especially betweenthosewho are sitting near
to eachother.
2. TheWave

There are various kinds of waves: a greeting wave, a farewellwave,a wave to attract attention and awave
to callsomebody.The type ofwave thatI am going to discuss is the wave to callsomebodyto come
over.Thistype of wave is more specific and more active because it deals withaskingsomeone to
dosomethingfor the person waving atthem.

In Australianculture, the usual style of the wave to callsomebodyoveris by using thepalm, of hand
upwards. The use of this wave isuniversal,that is, between friends, between a youngerand an older
person,without consideringthe social status of the people involved. In other words,thereisno a special
rule or norm for using this wave as long as the person uses it inacorrect way,that is, byaccompanying
itwith polite speech.Australiancalling somebodyover using a wave isfor apragmaticreason that is
whenspeechacts do not work well because the distance between theperson who iswavingand the
person being waved at is too far for them to use speech acts only, andsothe wave is used to help the
speech acts

The wave in Javanese culture may be more typical, both in the styleandthe use. The styleof the wave to
callsomebodyto come over is by makinganupside down wave to theAustralianwave.The wave with the
palmupwardsisconsideredto be impolite or rude because Javanese thinkthat thepersonwho is being at
waved in such a way may feel that he is being lookeddownuponby the person waving at him. This is vice
versa inAustralianculture.In Javanese culture, the use of the wave to callsomebodyover isnot universal.
It is usedto call afriend of the same age, orto call the person whoismuch younger than them. Javanese
will not usethe wave to callsomebodywho is much older than them because this isconsideredto be
veryimpolite.In such a situation, the younger person has to come to the older one insteadofcalling
himover bywaving

There are two reasons for Javanese to use the wave.Firstly, theywantto
conveysuperiority,especiallywhen a person waves at a youngerpersonor a person who he thinks has a
lower socialstatus.This is also due to the fact that Javanese people consider social status as an important
aspectin their life (seeErrington,1988). Secondly,it dealswith pragmaticreasons,where by using the
wave,communicationcan bequickerand moreimmediateincomparisonto verbalcommunication.

3.3. Kisses

In Australian culture, there are two types ofkisses: thepeck, that isshort and affectionate kiss,andthe
long passionate kiss. The peck, which is givenon the cheek, forehead, thetop of head andon the
lips, is usually between mother and child, father and daughter, occasionally father andson arid
between friends (a man anda woman).The long passionate kiss,on the other hand, isonlydone between
a man anda woman.This kiss is only given on the lips.

Affectionate kisses are given in various situations,for example:for greeting a close friend,for a departure
(to accompanya farewell speech) and to show affectionto somebody.A longpassionate kiss, on the
other hand,is usuallygiven only to show close affection or love.
In Javanese society, the only type of kiss that can be givenin public is akiss onthe forehead.This is usually
given by parents to their childas an expression of affectionor givinga blessing.Itusually happens when
the younger personor the child hasfinished requesting a blessingfrom hisor her parents,beforehe or she
leaves togo somewhere else. Akiss between a man anda woman,however,is considered to be a
tabooand is culturally prohibitedbecauseJavanese society is mostlycomposedof Moslems. According to
Islam,kissing in publicis a sin and thus, it is very impolite

.4. HuggingIn Australian culture, hugging usuallyoccurs betweena mother and her child, betweena man
anda woman, betweenwomenand occasionally between a father andhis son. Here are
somesituationswhere Australians hug each other: when they are very sad and need comfort, when
theyfeelhappyfor each other and whenthey love or care abouteach other. Hugging can be an
expression ofhappiness,sympathy aswell as being an expression of care forsomeone else

Hugging also takes place in Javanese culture, especially between women, occasionallybetweenmen
and occasionally betweena man anda woman.Commonsituations where Javaneseusually hugare
whenthey feelextremely sad (i.e. the death of a close friend or relative) or whenthey misseach other
becauseof separationfor a long periodof time.Like Australians, hugging inJavanese cultureis used
toexpress sympathysomeone else (when she or he is happy orsad).It is,however, generally more
commonin Australia.

5. Hand clapping

In Australian culture, hand clapping is used as an expression of praise at sporting events,

concertperformances orspeeches.In most situations, people will put their hands together to applaud
aperformance, regardless of whether it was good or bad. Therefore, hand clapping is either a sign
ofappreciation or politeness. The louder the hand clapping, however, the greater the appreciation.

In Javaneseculture,onthe otherhand, people clap handsmore often than Australians,thatis, when they
want to attract attention, when they are calling somebody over, which is usuallyaccompanied witha
wave, andin eventsor performances to give praise and a social politeness asin Australian culture

Hand clappingto attract and call somebody isusually donebetween friends, between anolder person to a
youngerpersonor a person of a highersocial status to a personof a lower socialstatus. The main purpose
of hand clapping is to make immediate communication and to grabattention. If, on the other hand, a
personwith low social status tries to attract attention of someonewith a higher status, .via hand
clapping, it is considered rude

4.Conclusions

Nonverbal communication is used to accompany speech, toreplace speechand also to expressfeelings

such ashappiness, love, affection friendliness and even to convey social status. The use ofnonverbal
communication relates to the cultural values of the people involved in the socialinteraction. In
other words, nonverbal communication can reflect the culturalor social values ofdifferent people.
Australians and Javanesehave similaritiesin their types of nonverbalcommunication.Handshakes,
waving, kissing, hand holding, hugging and hand clapping areall ofthese examples.The styles of
communication of theseexpressive movements are directly linked to cultural or socialvalues within the
two separate cultures.These differences have been explained and showthat theAustralian and Javanese
cultures differ greatly from each other

The differences between Australian and Javanese culture can be explained as follows:

(1) Australianpeoplelike theirprivacy. They do not like other people to interfere with orinquireinto their
business, and this is shownin theirdaily behaviour. This aspect of Australian cultureis very differentfrom
Javanese culture where there are a lot of cultural and social
normsregulatingtheirbehaviour.Australians prefer-to be more independent from each
otherwhereasJavanese tend to beinterdependent on each other.

(2) Compared to Javanese, Australians are more open;they showclose affection to each other
inpublic,whereas Javanese tend to be affectionate only in private.

(3) Unlike Australians, Javanese show respect toward their elders or a person of a higher statususing the
appropriate behaviour.These characteristics are culturally rooted,and greatly influencetheir way of life