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COMMUNICATION
 Make connections
 Create meanings
 Nurture understanding
 Communication is inevitable…
 Communication maybe done verbally and non-verbally.
 It is the process of making meaning through a channel or a medium.
 It comes from the Latin word “COMMUNICARES”, meaning to share or to make
ideas common.
 “The art of one’s communication reflects the art of one’s thinking.”

ETHICS IN COMMUNICATION
 Anticipating and weighing the effects of one’s message on an audience.
 Using information that comes from credible, verifiable, and relevant resources.
 Communicating with no intent to harm another; it is being careful, attentive, and
inclusive through word choice.
 Welcomes disagreements as opportunities for knowing others in a more respectful and
thoughtful manner.

ELEMENTS OF COMMUNICATION:
1. Speaker/Sender – initiates the communication process and is the source or encoder of the
message.
2. Message- the most important element, the reason why we communicate.
3. Listener- receives the message that is why the other listener is the receiver or destination.
4. Channels- most obvious elements: the five senses or sensory receptors – eyes, ears,
mouth, nose and skin.
5. Response- happens after the stimuli is transmitted to the brain and decoded.
6. Feedback- a way of finding out if the message was not only received but decoded
properly.
7. Noise- can either be internal or external noise.
8. Communicative situation- the actual physical location and the psychological setting.

Kinds of Interference
O Psychological barriers hamper the message to interpret correctly by the receiver.
O Physical barriers includes competing stimulus, weather, and climate, health and
ignorance of the medium.
O Linguistic and cultural barriers pertain to the language and its cultural environment.
O Mechanical barriers are channels employed for interpersonal communication, group or
mass communication.

Nine Principles of Effective Communication

1. Clarity – makes speeches understandable.
2. Concreteness – reduces misunderstanding.
3. Courtesy – builds goodwill.
4. Correctness - glaring mistakes in grammar obscures the meaning of the sentence.
5. Consideration – messages must be geared towards the audience.
6. Creativity – having the ability to craft interesting messages in terms of sentence structure
and word choice.
7. Conciseness - simplicity and directness help you to be concise.
8. Cultural sensitivity – empowering diverse cultures.
9. Captivating – you must strive to take messages interesting to command more attention
and better responses.

TYPES OF COMMUNICATION:
A. Intrapersonal communication- self-action or one way communication.
B. Interpersonal communication- interaction or two-way communication.
 Dyadic communication
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 Small group communication
 Public communication
 Mass communication
 Organizational communication
 Intercultural communication

Introduction to Purposive Communication

Communication, information, and education
– Communication is “Powered by technology, fuelled by information and driven by
knowledge.”
– The illiterate of the 21st century according to futurist Alvin Toffler, “Will not be those
who cannot read and write, but those who cannot learn, unlearn & relearn.”
– Information explosion is taking place in such a fast speed that even a literate person is
feeling as if he or she is illiterate being not able to cope with such an information
explosion.
– Information and Communication Technologies (ICT’s) which include radio, television,
and the Internet have been touted as potentially and powerful enabling tools for
educational change and reform. When used aptly, different ICT’s are said to help expand
access to education, to strengthen the relevance of education to the increasingly digital
workplace, and to raise educational quality by, among others, helping make teaching and
learning into an engaging, active process connected to real life.
– However, the effective integration of ICT’s into the educational system is a complex,
multifaceted process that involves not just technology, indeed, given enough initial
capital, getting the technology is the easiest part - but also curriculum and pedagogy,
institutional readiness, teacher competencies and long term financing, among others.
– Communication is an inevitable ingredient of the relations among and between education
stakeholders.
– Attention to strategic elements that are involved in communication can help to ensure
social relations that are productive, through creating the kinds of environment which
favour harmonious development of the education sector. All partners in education can
therefore take deliberate steps to plan and implement communication activities based on
an understanding of what promotes, and what impedes, successful collaboration.
– The Academic Community has witnessed reforms in Philippine educational system.
– Ten-year basic education to K-12
– Bilingual Education Policy to Mother Tongue-Based Multilingual Education
– Implementation of the New General Education Curriculum in the Tertiary Level
– Purposive Communication is designed to address the learning needs of the local and
international students in the Philippines in today’s digital age. It upholds the tenets of
Education in a Multilingual World advocated by the United Nations Educational,
Scientific, and Cultural Organization (UNESCO), and it follows the principles of
Outcome-Based Education (OBE) espoused by the Commission on Higher Education.

 RIGHTS- concern with basic needs and welfare.

 JUSTICE- standard on how the costs and benefits of an action or policy are distributed
among a group.
 UTILITY- standard concern on the positive and negative effects that an action or policy
has.
 CARE- standard concern on the relationships we have with other individual.
ETHICAL CONSIDERATIONS
1. Abide relevant laws.
2. Abide by appropriate professional code of conduct.
3. Abide by organizational policy in social media.
4. Do not take advantage of ethical resources.
5. Tell the truth.
6. Don’t misled your readers
7. Use design to highlight ethical and legal information
8. Be clear.
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9. Avoid discriminating language.
10. Knowledge assistance with others.

“THE FLIGHT FROM CONVERSATION”

By Sherry Turkle
We live in a technological universe in which we are always communicating. And yet we have
sacrificed conversation for mere connection.
At home, families sit together, texting and reading e-mail. At work executives’ text
during board meetings. We text (and shop and go on Facebook) during classes and when we’re
on dates. My students tell me about an important new skill: it involves maintaining eye contact
with someone while you text someone else; it’s hard, but it can be done.
Over the past 15 years, I’ve studied technologies of mobile connection and talked to
hundreds of people of all ages and circumstances about their plugged-in lives. I’ve learned that
the little devices most of us carry around are so powerful that they change not only what we do,
but also who we are.
We’ve become accustomed to a new way of being “alone together.” Technology-enabled, we are
able to be with one another, and also elsewhere, connected to wherever we want to be. We want
to customize our lives. We want to move in and out of where we are because the thing we value
most is control over where we focus our attention. We have gotten used to the idea of being in a
tribe of one, loyal to our own party.
Our colleagues want to go to that board meeting but pay attention only to what interests
them. To some this seems like a good idea, but we can end up hiding from one another, even as
we are constantly connected to one another.
A businessman laments that he no longer has colleagues at work. He doesn’t stop by to
talk; he doesn’t call. He says that he doesn’t want to interrupt them. He says they’re “too busy on
their e-mail.” But then he pauses and corrects himself. “I’m not telling the truth. I’m the one who
doesn’t want to be interrupted. I think I should. But I’d rather just do things on my BlackBerry.”
A 16-year-old boy who relies on texting for almost everything says almost wistfully, “Someday,
someday, but certainly not now, I’d like to learn how to have a conversation.”
In today’s workplace, young people who have grown up fearing conversation show up on
the job wearing earphones. Walking through a college library or the campus of a high-tech start-
up, one sees the same thing: we are together, but each of us is in our own bubble, furiously
connected to keyboards and tiny touch screens. A senior partner at a Bostonlaw firm describes a
scene in his office. Young associates lay out their suite of technologies: laptops, iPods and
multiple phones. And then they put their earphones on. “Big ones. Like pilots. They turn their
desks into cockpits.” With the young lawyers in their cockpits, the office is quiet, a quiet that
does not ask to be broken.
We are tempted to think that our little “sips” of online connection add up to a big gulp of real
conversation. But they don’t. E-mail, Twitter, Facebook, all of these have their places — in
politics, commerce, romance and friendship. But no matter how valuable, they do not substitute
for conversation.
Connecting in sips may work for gathering discrete bits of information or for saying, “I
am thinking about you.” Or even for saying, “I love you.” But connecting in sips doesn’t work as
well when it comes to understanding and knowing one another. In conversation we tend to one
another. (The word itself is kinetic; it’s derived from words that mean to move, together.) We
can attend to tone and nuance. In conversation, we are called upon to see things from another’s
point of view.
FACE-TO-FACE conversation unfolds slowly. It teaches patience. When we
communicate on our digital devices, we learn different habits. As we ramp up the volume and
velocity of online connections, we start to expect faster answers. To get these, we ask one
another simpler questions; we dumb down our communications, even on the most important
matters. It is as though we have all put ourselves on cable news. Shakespeare might have said,
“We are consum’d with that which we were nourish’d by.”
And we use conversation with others to learn to converse with ourselves. So our flight from
conversation can mean diminished chances to learn skills of self-reflection. These days, social
media continually asks us what’s “on our mind,” but we have little motivation to say something
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truly self-reflective. Self-reflection in conversation requires trust. It’s hard to do anything with
3,000 Facebook friends except connect.
As we get used to being short changed on conversation and to getting by with less, we
seem almost willing to dispense with people altogether. Serious people muse about the future of
computer programs as psychiatrists. A high school sophomore confides to me that he wishes he
could talk to an artificial intelligence program instead of his dad about dating; he says the A.I.
would have so much more in its database. Indeed, many people tell me they hope that as Siri, the
digital assistant on Apple’s iPhone, becomes more advanced, “she” will be more and more like a
best friend — one who will listen when others won’t.
During the years I have spent researching people and their relationships with technology,
I have often heard the sentiment “No one is listening to me.” I believe this feeling helps explain
why it is so appealing to have a Facebook page or a Twitter feed — each provides so many
automatic listeners. And it helps explain why — against all reason — so many of us are willing
to talk to machines that seem to care about us. Researchers around the world are busy inventing
sociable robots, designed to be companions to the elderly, to children, to all of us.
One of the most haunting experiences during my research came when I brought one of these
robots, designed in the shape of a baby seal, to an elder-care facility, and an older woman began
to talk to it about the loss of her child. The robot seemed to be looking into her eyes. It seemed to
be following the conversation. The woman was comforted.
And so many people found this amazing. Like the sophomore who wants advice about
dating from artificial intelligence and those who look forward to computer psychiatry, this
enthusiasm speaks to how much we have confused conversation with connection and collectively
seem to have embraced a new kind of delusion that accepts the simulation of compassion as
sufficient unto the day. And why would we want to talk about love and loss with a machine that
has no experience of the arc of human life? Have we so lost confidence that we will be there for
one another?
WE expect more from technology and less from one another and seem increasingly
drawn to technologies that provide the illusion of companionship without the demands of
relationship. Always-on/always-on-you devices provide three powerful fantasies: that we will
always be heard; that we can put our attention wherever we want it to be; and that we never have
to be alone. Indeed our new devices have turned being alone into a problem that can be solved.
When people are alone, even for a few moments, they fidget and reach for a device. Here
connection works like a symptom, not a cure, and our constant, reflexive impulse to connect
shapes a new way of being.
Think of it as “I share, therefore I am.” We use technology to define ourselves by sharing
our thoughts and feelings as we’re having them. We used to think, “I have a feeling; I want to
make a call.” Now our impulse is, “I want to have a feeling; I need to send a text.”
So, in order to feel more, and to feel more like ourselves, we connect. But in our rush to
connect, we flee from solitude, our ability to be separate and gather ourselves. Lacking the
capacity for solitude, we turn to other people but don’t experience them as they are. It is as
though we use them, need them as spare parts to support our increasingly fragile selves.
We think constant connection will make us feel less lonely. The opposite is true. If we are
unable to be alone, we are far more likely to be lonely. If we don’t teach our children to be alone,
they will know only how to be lonely.
I am a partisan for conversation. To make room for it, I see some first, deliberate steps. At home,
we can create sacred spaces: the kitchen, the dining room. We can make our cars “device-free
zones.” We can demonstrate the value of conversation to our children. And we can do the same
thing at work. There we are so busy communicating that we often don’t have time to talk to one
another about what really matters. Employees asked for casual Fridays; perhaps managers should
introduce conversational Thursdays. Most of all, we need to remember — in between texts and
e-mails and Facebook posts — to listen to one another, even to the boring bits, because it is often
in unedited moments, moments in which we hesitate and stutter and go silent, that we reveal
ourselves to one another.
I spend the summers at a cottage on Cape Cod, and for decades I walked the same dunes
that Thoreau once walked. Not too long ago, people walked with their heads up, looking at the
water, the sky, the sand and at one another, talking. Now they often walk with their heads down,
typing. Even when they are with friends, partners, children, everyone is on their own devices.
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So I say, look up, look at one another, and let’s start the conversation.

GLOBALIZATION
Globalization is the communication and assimilation among individuals, ethnicities,
races, institutions, governments of various nations supported by technology and
compelled by international trade.

CULTURAL BARRIERS TO EFFECTIVE COMMUNICATION IN GLOBAL

ENVIRONMENT
1. Cultural relativism
2. Lack of knowledge of others’ culture
3. Discrimination and harassment
4. Language differences
Strategies to become an effective global communicator (Krizan 2014)
1. Review communication principles
2. Analyze the message receiver
3. Be open to an accepting of other cultures
4. Learn about cultures and apply what is learned
5. Consider language needs

LOCAL AND GLOBAL COMMUNICATION IN MULTICULTURAL SETTINGS

1. I am interested in interacting with people who are both like me and different from me.
2. I am sensitive to the concerns of all minority and majority groups in our multicultural
country.
3. I can sense when persons from other cultures seem not to understand me or get confused
by my actions.
4. I have no fear communicating with persons from both minor and major cultural groups.
5. People from other cultures may get angry with my cultural affiliates.
6. I deal with conflicts with people from other cultures depending on the situations and their
cultural background.
7. My culture is inferior to other cultures.
8. I can manage my behaviour when dealing with people of different cultures.
9. I show respect to the diverse communication practices of other people.

INTERCULTURAL COMMUNICATION
- refers to interaction with people from diverse cultures (Jandt, 1998).
 Forms of intercultural communication (Jandt, 1998)
1. Interracial communication- communicating with people from different races.
Interethnic communication- interacting with people of different ethnic origins.
2. International communication- communicating between representatives from different
nations.
3. Intracultural communication- interacting with members of the same racial or ethnic
group or co-culture.

According to Gamble and Gamble (2008), communication style among culture differs; it may be
high-context or low-context communication.
High-context communication – is a tradition-linked communication system which adheres
strongly to being indirect.
Low-context communication – is a system that works on straightforward communication.

IMPROVING INTERCULTURAL COMMUNICATION COMPETENCE

 Recognize the validity and differences of communication styles among people.
 Learn to eliminate personal biases and prejudices.
 Strive to acquire communication skills necessary in a multicultural world.