Truffles are potato-shaped underground mushrooms that grow in all kinds of different environments ranging from high-rise forests of pine, oak, linden, fir and wild hazelnut to scrubs, under bushes, and in steppes and deserts. They maintain a symbiotic relationship by attaching to the roots of certain herbaceous plants and have a unique aroma with a sharp odor. Some cultures nickname truffles as bingos or buckthorns. There is also the belief that the mushrooms sprout faster under lightning or thunder thus earning them the nickname “daughters of thunder.”

Symbiotic association between truffles and plants

Nature thrives in a harmony that is based upon assistance and solidarity. Truffles have a special place in this harmony. For example, as plant seeds germinate and begin to grow into roots, the hyphae of truffles wrap around the plant roots, just like a glove does around fingers, and help the emergence of a special structure called “mycorrhiza” which facilitates food exchange between truffles and plants. Approximately 90% of plants coexist with different types of mushrooms, and some plants even need truffles to survive. Unable to photosynthesize, truffles need plants for organic nutrients, and plants need truffles, especially for the intake of more water and minerals from barren and arid soil.

It is estimated that the mushroom hyphae can be as long as 1 km in the forest soil is estimated to be more than 1 km. Truffles help to increase the contact surface of the tree roots with the soil hundreds of times while ingesting the water and minerals from remote areas where plant roots cannot reach. In this way, as soon as a drop of rain falls on the soil, it is relayed to the benefit of plants with hyphae that are invisibly thin and kilometers long. If this partnership did not exist between truffles and plants then the giant trees that we see in forests would not be able to grow tall enough and would possibly remain as bushes due to a lack of water and minerals from the soil.

Truffles and wildlife

A similar relationship exists between truffles and animals in the forest. Since they are generally active at night and cannot benefit from sunlight sufficiently, wild animals meet their vitamin D needs especially from truffles, an important food source. Recent studies show that some wild animal species survive solely on truffles. A large number of mice, squirrels, bears, deer, rabbits, hedgehogs, and bird species in the US eat truffles along with some monkeys, kangaroos, and bird species in Australia.

While the toadstools in the open can spread their billions of spores to the environment, the spores of underground mushrooms remain confined in their tissues. It is thanks to animals that can spot and extract the mushrooms that these spores spread from their tissues into the rest of the environment. Wild animals can locate, dig up, and eat underground truffles due to the strong and attractive aroma of the mushrooms. On the other hand, the spores that are expelled from the animals’ digestive systems lead to the production of fresh hyphae to partner with new plants via germination. This allows underground mushrooms to have the opportunity to sustain their generation and expand their natural habitat.

The conservation of animal species that face extinction also depends on the preservation of the variety of truffle species. From this point of view, truffles in the natural habitats are the sustenance of wild animals. Bediuzzaman Said Nursi (d. 1960), a renown Turkish religious scholar, said: “Our share is in vineyards and gardens. God Almighty allocated our sustenance there. These wild fruits are the sustenance for the wild animals. We should not touch their portion.” It is also known that Bediuzzaman discouraged his students who came across plenty of apple and pear trees on the mountains from eating those fruits. This approach also sums up a guiding insight about sustainable forestry and ecosystem.

Nutritional value and medical benefits

Truffles are richer in protein and minerals than other mushrooms. Their nutritional value consists of 53-76% water, 9% protein, 7% carbohydrates, and 8% minerals. Although they have high nutritional value, the most important feature making truffles superior to other mushrooms is their distinctive aromatic compounds. Due to their unique aroma, truffles attract the attention of many gourmets. It is no surprise that truffles have an exceptional place in exclusive cuisines.

Since ancient times, the medical benefits of truffles have been frequently reported. For example, Ibn Sina (Avicenna) is known to have recommended truffles for healing weakness, nausea, pain, and wounds.

Prophet Muhammad, peace be upon him, said, “Truffle is a sustenance like manna. Its sap is also a cure for the eyes.”

The belief in the nutritional value of truffles is also common in the Christian world. Between 827 and 844, Pope Gregory IV had advised the consumption of truffles to gain strength in battles.

Current studies have found that truffles contain several compounds that are essential for human health. A study published in 2016 is an important step for chronicling the fact that the extract obtained from truffle mushrooms proved to be useful in healing eye infections.

Economic value

The number of commercial-value truffles collected from natural habitats constantly decreases worldwide: it has dropped from 2000 tons in 1884 to 100 tons in 1990. Today, it is around 40 tons. The main factors of this decline are the destruction of oak forests, climate change, environmental pollution, global warming, and uncontrolled picking.

Despite the dramatic decrease in the number of truffles collected from natural habitats, they are sold between $250 and $4,000 per kilo depending on the type and quality.

Growing truffles

Under current conditions, truffles have to be grown by special means. People must grow the types of truffles that they wish to consume.

The first idea for the production of truffles came from a French farmer named Joseph Talon. At the beginning of the 19th century, Talon planted fresh seeds in the oak patches where truffles grew naturally. The existing truffle hyphae in the soil infiltrated the roots of new oak saplings and led to an increase in the production of truffles in the natural habitat. In the following years, Talon created new truffle production areas by planting the saplings he had already produced in other patches. Talon’s method is still used today.

In the 1960s, a period when there was a great decrease in the production of truffles in natural habitats, studies were conducted to find new methods. The methods developed by French and Italian scientists in the 1970s led to a massive success in truffle production. Truffle spores were inoculated at the root of oak saplings and plants were grown in greenhouses to develop only the desired truffle mycorrhizal system in tree roots. Having ensured that mycorrhiza had settled in the roots, the first truffle began to be harvested four or five years after planting the oak saplings in open areas. These methods have allowed truffle production in countries such as Australia, the USA, and New Zealand where truffles are not grown naturally.

Commercial truffle types

It is estimated that there are about 10,000 different types of truffles in the world with different sizes, colors, structures, and aromas. These mushrooms, which are now listed in restaurant menus and stocked on the shelves of luxury food suppliers, are only some of the truffles numbered in thousands.

Some of the commercial types are listed below:

Tuber magnatum: Known as the white truffle of Italy, it grows in the Alba region as attached on the roots of oak, hornbeam, pine and poplar trees. It is different from all species by its peculiarly pungent aroma. It is known as the most expensive food in the world because it grows in a very limited area and cannot be grown as a cultivated mushroom.

Tuber melanosporum: Known as the winter black truffle, it grows during winter by attaching to the roots of oak, hazelnut, and pine trees in Italy, France, Spain, and the Balkans. It has a distinctive aroma and has a wider growth area as compared to the white truffle. It is the most cultivated type of truffle in different continents of the world.

Tuber aestivum: Known as the summer black truffle, it grows by attaching to the roots of oak, nut, and pine trees in a wide geography spanning from Portugal to Azerbaijan, Morocco to Poland, and Sweden to Afghanistan. It bears lower economic value because it is widely grown and has an easily extracted culture and a lower-density aroma.

Terfezia claveryi: It grows in the spring across steppes and deserts by attaching onto the roots of herbaceous plant species belonging to the genus Helianthemum. It has a unique aroma and has a huge market in the Arab countries. Its culture has started to be extracted in recent years.

Oregon truffle: It grows in winter as attached on the roots of fir trees in Oregon, Washington, and Vancouver. It has white and black types. It has an important market in the U.S despite not being as valuable as the black and white species found in Europe. No results have been obtained from cultural studies yet.

Harvest of truffle

Picking truffles is like picking apples from a tree with the difference that truffles are collected from the root of the tree. It is difficult to understand whether the truffle underground has ripened or not. If the extracted truffle is not ripe enough then its economic value immediately suffers. That is why special dogs are bred to locate truffles. Sensitive to the truffle aroma, these dogs lead their owners by simply pointing out to the places where ripe truffles are found. These dogs are motivated by rewards and are encouraged with better rewards for finding higher quality, larger, and more ripe truffles.

References

• Alhussaini S.M., Saadabi A.M., Hashim K., Al-Ghanayem A.A. (2016). Efficacy of the Desert Truffle Terfezia claveryi to Cure Trachoma Disease with Special Emphasis on Its Antibacterial Bioactivity, Trends in Medical Research, doi: 10.3923/tmr.2016.28.342016, Volume: 11, Issue: 1, pp. 28–34.
• Bukhari, 5708; Muslim, 2049; Abu Dawood, Tibb, 12; Ibn Majah, Tibb, 8.
• Hall I.R., Brown G., Zambonelli A. (2008). Taming the Truffle: The History, Lore, and Science of the Ultimate Mushroom, Timber Press.
• Sahiner Necmeddin, Son Sahitler, Istanbul: Nesil Yayinlari, 2011, Volume 1, pp. 113.
• Trappe M, Claridge AW (2010). “The Hidden Life of Truffles”. Scientific American. April 2010: 78–84.
• Wedén C. (2008). Tryffel. Infotain &Infobooks Sweden AB, Stockholm.

We all may appreciate the difference between the positive impact made by a smile of pearly-white teeth and the repulsion triggered by yellowed and blackened rotten teeth, but the health issues run much deeper: as our medical knowledge grows, we are discovering that many diseases originate from dental cavities where microbes teem and nest, causing inflammations in many organs and tissues, most notably in the heart, kidneys, and joints.

The use of herbal sticks for cleaning teeth dates back to around 3500 BC, the time of the Babylonians. In several works of Ancient Greek and Roman literature, chewable sticks to aid dental and mouth hygiene are mentioned [1]. Hippocrates (355 BC) advises rubbing a ball of cotton wrapped around a stick and dipped in honey on teeth, to maintain dental hygiene, whereas Romans used pastes obtained from gumwood [2]. Dental hygiene is coming throughout history.

Arabs utilized the miswak for many years [3]. The Japanese used wooden sticks called “koyoji” and Jews used wooden sticks called “kesam.” In the 1920s, in some rural areas across the United States, a stick of blood-twig was used for rubbing on the teeth [3]. And according to a Chinese encyclopedia published in the seventeenth century, the first-ever toothbrush was made in China, in 1498.

Prophet Muhammad, peace be upon him, warned those of his Companions who visited him with bad teeth about the need for dental hygiene (Ahmad ibn Hanbal, Musnad 1/214):

“I oft reiterated my recommendations to you about the miswak.” (Bukhari, Jum’a 8; Nasai, Taharah 5; Ahmad ibn Hanbal, Musnad 3/143; Darimi, Wudhu’ 18)

“(The Archangel) Gabriel counseled me to use the miswak so much that I thought a verse might be revealed about the miswak to decree its use as obligatory for all.” (Ibn Majah)

Obviously he assigned the utmost importance to dental hygiene. It should be noted here that the Araq tree (Salvadora persica) from which the miswaq is obtained has features that are not present in other trees, and the Prophet particularly specified using the roots of that tree as the miswak.

Research has been conducted to discover the scientific and modern medicinal effects of the miswak, which has been used by Muslims in adherence to the Prophet’s practice. In 2010, a Ph.D. study at Karolinka Institute, Sweden, provided a significant message about its effectiveness [4] (Picture 1).

The Araq tree, which is used as the miswak across a geography spanning from Africa to the far east, is a short tree or bush with a slanted trunk, and it is easy to chew its spongy roots, parts of which generally expand and soften when dipped in water (Picture 2).

The roots of the Araq tree are washed to remove the soil, and approximately 1 cm from the tip of the root stick is peeled to be used as the toothbrush. The stick is pummeled or chewed until the fibers become softer (Picture 3). Fresh and soft miswak are preferable: If the miswak is dry, it is advised to dip it in freshwater for 24 hours before use. It is better to peel frequently, so the tip is renewed. The most practical advice is to use the peeled tip until it loses its tang and fragrance, because the fragrant components indicate the beneficial effect of the miswak. According to a study, using the same tip for more than 24 hours lowers its cytotoxic ability to get rid of microbes.

The practice of using miswak in the Muslim World is widespread in Asia, Africa, and some regions in the Middle East. As many Muslims opt for miswak use to maintain a practice of the Prophet, the World Health Organization (WHO) also advises and encourages the use of miswak as an effective dental hygiene tool along with the conventional toothbrush. The miswak is easy to use and effective; it also has chemical properties that help control dental plaque. Based on the basic information we have about the miswak, we can easily say that deeper research is needed for its different components, like its fibers, essence, and essential oils.

Antibacterial effects of the miswak

The antibacterial activities of the essences obtained by crushing different roots of the miswak have been analyzed by microbiological techniques. It was discovered that the miswak essence has a very strong antibacterial effect, predominantly against Gram-negative bacteria, including mouth-cavity microbes like Porphyromonas gingivalis and Aggregatibacter actinomycetemcomitans. Two additional studies conducted on five different types of bacteria i.e. Streptococcus mutans, S. faecalis, S. aureus, Haemophilus influenzae, Salmonella enterica, and Candida albicans, and a type of fungus [5, 6, 7, 8] revealed that the miswak essence stops the reproduction of micro-organisms, has a lower effect on Lactobacillus acidophilus, is active against Herpes simplex virus which causes blistered lesions, and suppresses acid production.

The essential oil obtained from miswak essence includes 70% benzyl isothiocyanate, 9.4% limonene, 8.7% I-pinene and 2.55% flavonoid. As the miswak’s main antibacterial component, benzyl isothiocyanate kills bacteria by forming protrusions on their cell membranes. The volatile nature of this substance may open doors to new practices requiring antibacterial treatment. It has been proven that fresh miswak is effective at preventing the formation of dental plaque and gum inflammation, and it has also been acknowledged that it may play a potential role in preventing periodontal diseases.

The miswak essence hinders acidic (pH) conditions causing tartar and dental plaque, leads to a long-term increase of pH in the mouth, stimulates saliva flow in the parotid glands (located in front of both ears), and prevents tartar formation.

It is necessary to conduct further lab and clinical research to augment the positive results shown so far about the effects of the miswak against the inflammation of the palate and gums, as well as its antiviral and antifungal activities. Some research has additionally suggested that the miswak has antioxidant, analgesic, and anti-inflammatory effects. It is claimed that potassium chloride, salvadourea (a urea derivative), alkaloids, and oleic and linoleic acids in the miswak sap increase the viscosity of saliva, helps it to soak into hard-to-reach corners in the mouth, and contributes to overall dental hygiene. It is reported that a substance named Xylitol in the miswak essence suppresses acid production and the reproduction of mutant streptococci [9, 10].

An interesting substance in the miswak oil

Benzyl-isothiocyanates are effective molecules in the defense systems of several plants such as cabbage, watercress, and broccoli. Secreted after damage to plant tissues, benzyl isothiocyanate forms a protective antibacterial layer on the damaged part of the plant. While dental plaque and tartar are mechanically removed by rubbing the miswak on teeth, this action also helps the substance secreted from the miswak reach deeper parts of the oral cavity. It is especially proven that benzyl isothiocyanates are strongly effective as bactericide on Gram-negative bacteria and have minimal effect on Gram-positives.

Lab tests conducted on animals indicate that these components also have anti-carcinogenic activity, and people who get isothiocyanates by nutrition have a lower risk of cancer. It is fascinating that the miswak, too, has the same substance.

While introducing a new set of ethical principles, Prophet Muhammad, peace be upon him, revoked some customs and habits inherent to the pagan culture before Islam (Age of Ignorance) and kept others. Using miswak was a practice among the Arabs in the region; the Prophet encouraged its use and emphasized its benefits. Eventually, Muslims have adopted it as not only a habitual practice, but also as a healthy spiritual activity and are keeping the memory of the Prophet alive.

References

1. Wu, C.D., Darout, I.A. and Skaug, N. (2001): Chewing sticks: timeless natural toothbrushes for oral cleansing. Journal of Periodontal Research 36, 275-84.
2. Hyson, J.M., Jr. (2003): History of the toothbrush. Journal of the History of Dentistry 51, 73-80.
3. Bos, G. (1993): The Miswak, an aspect of dental care in Islam. Medical History, 37, 68-79.
4. Sofrata, A. H. (2010): Salvadora persica (Miswak). An effective way of killing oral pathogens. Thesis for doctoral degree (Ph.D.). From the Division of Periodontology, Department of Dental Medicine, Karolinska Institutet, Stockholm, Sweden.
5. Al-Lafi, T. and Ababneh, H. (1995): The effect of the extract of the Miswak (chewing sticks) used in Jordan and the Middle East on oral bacteria. International Dental Journal, 45, 218-222.
6. Almas, K., Al-Bagieh, N. And Akpata, E. (1997): In vitro antimicrobial effect of extracts of freshly cut and 1-month-old miswak (chewing sticks). Biomedical Letters, 56, 145-149.
7. Almas, K. (1999): The antimicrobial effects of extracts of Azadirachta indica (Neem) and Salvadore persica (Arak) chewing sticks. Indian Journal of Dental Research, 10, 23-26.
8. Almas, K. (2001): The antimicrobial effects of seven different types of Asian chewing sticks. Odontostomatolgie Tropicale, 24, 17-20.
9. Kakuta, H., Iwami, Y., Mayanagi, H. and Takahashi, N. (2003): Xylitol inhibition of acid production and growth of mutans Streptococci in the presence of various dietary sugars under strictly anaerobic conditions. Caries Research, 37, 404-409.
10. Miyasawa, H., Iwami, Y., Mayanagi, H. and Takahashi, N. (2003): Xylitol inhibition of anaerobic acid production by Streptococcus mutans at various pH levels. Oral Microbiology and Immunology, 18, 215-219.

Distribution and density of the hairs in our body is coded in our genes. This program is activated after birth and hair roots are formed at around 8th-10th week of pregnancy. The hairs that cover the fetus are thin, short, and weak. The growth of hairs is completed in the 22nd week. Number of hairs in a fetus does not change much according to gender. Later on in a person’s life, hairs can become dense or rare, owing to factors such as race, age, gender and hormonal state. There are hair roots covering almost all over our body except for the soles, palms, forehead, the areas under the eyes, on and behind the ears.

A hair is made up of the hair root and the hair shaft on it. A hair root is surrounded with two layers. The duty of these layers is to prevent harm to the hair shaft and let the hair grow in the right direction. A hair root is a multilayered structure where every layer has a different function. The papilla is in the base of the hair root and it basically serves to send nourishment to hair cells. The upper layer of the hair shaft is the hard substance called keratin. The innermost layer, which can be seen as the spinal cord of a hair, does not exist in every hair shaft. The second layer, known as the cortex, constitutes most of the hair shaft. The color of hair is mostly determined by the pigment in this layer. The outermost layer is the upper skin of the hair.

Hairs in different parts of the body have their peculiar forms of and limits to growing. Under the control of hormones, hair roots cause hairs of different properties—such as thickness and color—to form. The hairs in moustache, armpits, between the legs, beard, and on the head grow fast and continually. On the other hand, the hairs on our arms, chest, back, legs and including those in the eyebrows grow very slowly and they know their limits. If the person does not own functional testicles, there may be no hair in certain areas of the body except for the hair on his head.

Most of us are apt to think that certain stories make our hair curl; actually, hair erector muscles are the unsung heroes of those stories. Under every hair in the body, there is an erector muscle that makes it move. These muscles have important functions for the body.

Firstly, it helps the oil glands carry out their function. The oil sacks are located on the surface of a hair. The sizes of these sacks are around 0.2-2 millimeters. Sacks are in the form of clusters. Oil glands are also placed all over the body, accept for the soles and palms. They are the natural “lubricants” for the skin and hairs; they protect the skin from the damage of drying up. Every gland under the skin has a channel. There are alveoli that open to every channel. When the hair muscle is stimulated, the hairs become erect and the connected gland start secreting a substance called sebum. The glands empty their contents to the body of the hair.

Regulating the acidity (pH) level of the skin is among the duties of the hair erector muscle and it produces a protective gel. The oily secretion forms a thin layer of gel; as it serves protecting the skin from heat and cold, it is given an antibacterial effect as well. The natural coating of the skin prevents reproduction of harmful germs. The pH level of the skin is 5-6 and it does not allow bacteria to grow. If this substance is not secreted from the skin, the pH acidity shifts toward alkali, moisture level of the skin increases; the fat layer and then the natural coating is damaged. Thus, germs find a suitable environment to reproduce.

Hair erector muscles are also given a role in adjusting body heat. The hairs in the human body are not related to heat isolation. When the body is exposed to cold environments, the mechanisms that increase body heat are activated. When sympathetic nervous system stimulates hair erector muscles, they contract, hairs bristle, and the body heat is tampered through the reduced heat release. Sometimes, even the invisibly small hairs erect and goose bumps appear on the skin. The purpose is to form a screen for heat. They also allow for perspiration in hot weather and help the body to cool down. In addition, hair erector muscles serve as touching receptors as well. The receptors in hairs easily detect objects on the body surface. Hairs that are activated by touch stimulate the nerve tissue in their base. In a way, they keep a round the clock watch for the body; as tiny and unsung heroes.

They say that perfection is hidden in details, which is also very true for hairs. And perhaps, the secret to appreciation lies in recognizing details, and appreciating their perfection.

According to the British writer Raymond Williams, culture is one of the two or three most complicated words in English. It has many definitions but here is the crux to remember: Culture is the way of life of a given society. Our culture is what we are as a group; it is learnt from birth and is passed down from one generation to another.¹

Culture is to the person as water is to the fish. It influences the way we perceive the world, tells us how to behave, and tells scholars how to think about the causes of behavior. It even shapes the moods and opinions of public about what to eat, what to wear, what to think is right or wrong, and much more. However, people are generally unaware of their cultural conditioning and do not realize that the way they recognize the world is not necessarily same as the way other groups do.²

An array of traditions, norms and values observed in a society raise its cultural character which distinguish societies from one another. These cultural variations influence the course of communications, may cause (the escalation of) conflict when it leads to miscommunication or misinterpretation, and can be problematic in cross-cultural encounters when one acts as if differences did not exist.³ The deeper one interacts with a different cultural group, the more he/she understands its the norms and priorities. This awareness of the ways cultures operate in communication and conflict will yield to the ability to respond effectively to these differences and prevent misunderstandings in intercultural settings.

One can list many dimensions or their sublevels that cause variations both between and within cultures. Below, we will discuss some major aspects along which cultures vary. Although it seems that there are no direct linkages between each topic, it is interesting to see how they actually relate to one another.

Senses of Self:

From the outside, a tree grown in California would probably look just like a tree grown in Japan. However, the growth of each tree is largely dependent on the soil that roots of the trees have to interact with in order to grow. The strength of the roots is also dependent on the environment the tree is exposed to, from sunshine to thunderstorms. Imagine the values of a particular culture represented as the roots of a tree. These roots (values) are the source of strength needed by the tree to survive in the surrounding environment (society). Of course, we don’t really see the roots, but we are constantly exposed to the tree nevertheless. The type of fertilizer and water fed to the tree contributes significantly to the growth of it. In addition, you can not transplant a tree into other soil unless you prepare the roots for the new soil.

The roots of each tree may have a different form, much like the cultures they represent. The Japanese roots are twisted together because they may have rockier soil and need the combined strength of the roots to support the tree during rough weather. The American roots, however, are individual, separate, straight, and deep, responding to their soil condition. ⁴

Societies that value individual uniqueness and self-determination are referred to as individualistic cultures in which people make up their own mind and show initiative independently. In this way of life, people deem themselves as the masters of their lives which they think they can control by themselves. On the contrary, cultures in which people identify themselves with groups are categorized as collectivistic societies. These societies consider many external parameters outside one’s control that affect the course of their lives, and there is more emphasis on the role of destiny in daily life. Many of the Asian cultures are collectivist, while Anglo cultures tend to be individualist.

A “self-determining” individual tries to preserve his/her image and interests by taking a competitive stance in interpersonal encounters. However, for those in collectivistic cultures, direct confrontation may reflect poorly on the group or disturb overall harmony; then open criticisms of others are generally avoided. When there is conflict, a third party is utilized for resolution. Since no direct confrontation takes place, potential damage to the relationships is minimized.

The value placed on individual freedom in individualist societies leads to the idea that everybody is equal regardless of age, social status, or authority, which calls for a tendency to be informal when addressing one another. In the US, for instance, superiors and subordinates often interact socially as equals, and an outsider typically cannot tell them apart. However, collectivistic societies place more value on seniority and hierarchy and, therefore, are more formal. They also put more emphasis on the role of power/status: Is the boss, a) always right because he is the boss, or b) only when he gets it right?

Someone devoted to freewill and someone with a more philosophical orientation may face miscommunication. The first would expect immediate action and responsibility and, failing to see it, may conclude that the latter is lagging, hindering, or dishonest. The second person would expect respect for the natural order of things and, failing to see it, may conclude that the former is pushy or impolite.

Communication styles:

Japanese can find Westerners to be offensively blunt. Westerners can find Japanese to be secretive, devious and bafflingly unforthcoming with information. French can feel that Germans insult their intelligence by explaining the obvious, while Germans can feel that French managers provide no direction. ⁵

In some cultures, people presume ample commonality of understanding and attitude in their counterparts hence they feel that it is unnecessary to be “over-explicit”; information is communicated in indirect ways embedded in the existing context or internalized in the person per se. Whereas in other cultures, information is part of, and conveyed through, the verbal content of the communication; things are made explicit, and there is considerable dependence on what is actually said. The first types of cultures are known as high-context, and the latter low-context respectively. Due to the significance of social information networks, collectivistic cultures tend to be high context.

Since the focus is the message itself rather than the context, low context cultures are open to communication errors when they assume more shared knowledge than there actually is. This direct approach may help to avoid communication errors when used properly (in a good timing and context). However, communicators may fail to “feel the emotional state” of the other party, or may hurt feelings while trying to be “direct.”

Though, low context cultures expect thorough explanations, high context cultures take them as redundant discussions on details, and even somewhat hesitate to make mistakes with too much talk. These cultures are more cautious about the potential implications of the message delivered. Silence and other indirect/non-confrontational methods are frequently applied and patience is promoted for the sake of overall harmony. On one side, silence is viewed as a communication breakdown, whereas on the other it is utilized as an actual communication component at times.

Perception of time:

I was once told that one of the South American groups in the U.S. used to send to different invitations for the same occasion. One was truly showing the ceremony time, yet the other was for an hour before the actual kickoff. The first was for the American friends and the latter one was for their own community to offset possible delays.

Time is beyond what a clock reads: “There are two blessings in which most people are in great loss: Good health and free time.” ⁶ In addition to being a major blessing, it is one of the most central differences that separate cultures and cultural ways of doing things.

In the West, time has a present focus moving toward the future at an acknowledged swiftness. Events are explained via specific causes, and there is an appropriate time and place for everything. This notion of time is actually a product of the Industrial Revolution which requires certain tasks to be achieved at a predetermined hour. Concentration is on one event at a time, schedules and deadlines take priority, and interruptions are not very welcome, which ultimately seals people off from one another, as limited time allows some people in and leaves some others out.

In Western cultures, time is considered as a limited reserve which is continually being used up. It’s like having a bathtub full of water that is running down the drain, and can never be replaced. It has to be used as it runs down the drain or it is wasted.⁵ Time is perceived quantitatively; it is measured and almost tangible. Many expressions such as Boucicault’s following words highlight its importance and urge its awareness in these societies: “Men talk of killing time, while time quietly kills them.” “Time is money” is a household expression, and people often talk about “saving,” “spending,” “wasting,” “finding,” or “losing” time. Time orders life and priorities: “I don’t have time to do that.” Since time is prioritized, so is accomplishing a task as quickly as possible; thus taking risks are expected to bring the future closer.

As time is limited, punctuality becomes a desirable quality and wasting someone’s time is regarded as an insult. Lest communication takes more time, individual-oriented cultures promote direct and competitive communication, whereas group-oriented cultures prefer indirect and harmonious approaches to communicate and avoid direct confrontation. Individualistic cultures may view this communication avoidance as passive, unwilling, or even ignorant. On the other hand, collectivistic cultures may view the direct approach to communication as being rude.

In the East, time is circular, spiral, even repetitive, and has unlimited continuity; in old agricultural societies which depend on the months/seasons of the year, it renews itself annually (traditional Chinese calendar has a period of 12 years). Other unrelated events or mystical reasons may be used to explain a given event, “as time is viewed an unfolding of stories already written, or a play in which much of the set is invisible.” ³ This idea of time also goes along with fate and destiny, and is connected to other people as well as periods of history. People may handle many things at once in this approach. A manager’s office in such a culture typically has an open door, a ringing phone and a meeting all going on at the same time. Within all these intermingling events, punctuality is nice, but not essential.

In Eastern cultures, time is more plentiful and people tend to be more patient. It is quite acceptable to make people wait all day, and then tell them to come back later. Time-abundant cultures tend to rely on trust to do business, whereas time-limited cultures don’t have time to develop trust and have other mechanisms to substitute trust (such as judiciary mechanisms).⁵ This time pressure may also account for segmented relationships in Anglo cultures, while time-abundant societies tend to establish lifetime relationships. Furthermore, societies that have a more flexible sense of time are more comfortable with uncertainties and accommodate changes in verbal plans, whereas time-limited cultures prefer everything to be expressed in written details and abide by these binding plans.

In one viewpoint, past and future are both present in this stretching time that loops back and forth. In the other, time starts with the very current instant and extends into the future. In a negotiation setting of parties with these two different notions of time, one of the parties may take time to provide extensive information regarding their stories and their relationships to the issue; weaving themes, feelings, ideas, and experiences together as they remember the past and project the future. When it is the other party’s chance to speak, they may promptly project flow charts showing processes for decision-making and speak about their intentions for entering the negotiation process right away. Neither side would feel satisfied with this meeting, but everyone would feel that they were not “on the same page.” ³

Therefore, as people from different cultural backgrounds work together, they should ask questions about their values and needs, and how these may affect their progress. Both cultures would be comfortable with meeting face to face in a mediation setting to frankly discuss differences of any sort.

Figure 1, serves as a summary of the dimensions we have mentioned so far. While the generalizations listed do not apply uniformly to all cultures, they will help convey a pattern:

Figure 1. Comparison of various cultural dimensions

Most North European and North American cultures fall into Group A.

Most Latin American, Asian, South European, and some African cultures overall fall into Group B.

Each of the variables discussed here shows only a glimpse of various dimensions across cultures, which do not apply to all individuals within a culture. One should not generalize by ignoring individual differences; e.g., “he is like that because he is Asian – all Asians are nonverbal.” An individual’s behavior may well vary depending on the situation, individual personality, mood, etc. as well. Cultural differences discussed here are general guidelines and there will always be exceptions. Anyone is unique in a sense and must be approached accordingly. It is important to remember this uniqueness at times of negotiations or unease, and not rush to make decisions before clearly understanding the situation. Keep in mind that different cultures see the world through diverse filtering lenses; there may not be a disagreement but just a different interpretation of what is going on.

As a result of globalization, the world is becoming smaller and people of various cultures are able to communicate freely. Ideas and perspectives can span across cultures through different forms of media like the television, the newspapers and the Internet; thus, cultures are blending more and more every day, which makes dialogue and mutual understanding essential. Only by learning about, respecting, and celebrating these differences, we can build mutuality and co-operative relationships, rather than breeding enmities.

Osman Senkaya has a Master’s Degree in Nonprofit Leadership.

Notes

¹ http://www.celt.iastate.edu/international/culture-extras/CultureResources.pdf

² Kim, Min-Sun. 2002. Non-Western Perspectives on Human Communication: Implications for Theory and Practice. Thousand Oaks, Cal.: Sage Publications.

³ LeBaron, Michelle. “Cross-Cultural Communication.” http://www.beyondintractability.org/essay/cross-cultural_communication

⁴ Elashmawi, Farid, and Philip R. Harris. 1993. Multicultural Management: New Skills for Global Success. 3rd ed.: Gulf Publishing Company.

⁵ “Differences in Cultures.” http://www.analytictech.com/mb021/cultural.htm

⁶ Sahih Bukhari: Vol. 8, Book 76, Number 421.

⁷ Foster, Dean A. 1992. Bargaining Across Borders: How to negotiate business successfully anywhere in the world: McGraw-Hill.