Intercultural communication: A case study on the film Sabaidee Luang Prabang 1

This article aims to analyze intercultural communication in the film Sabaidee Luang Prabang 1 (Good Morning Luang Prabang 1). As a joint venture film between both Thai and Lao funders, one can see that the film effectively presents differences between the two cultures. The article analyzes 2 aspects of the film, including: 1) the stereotypes held by the characters and 2) the characters’ language use across cultures. Findings from the analysis of both of these aspects reflect the crucial need for study and understanding about cross-cultural differences prior to traveling to a new place in order to live there normally and happily.

INTERCULTURAL COMMUNICATION: A CASE STUDY

ON THE FILM SABAIDEE LUANG PRABANG 1

Ratchaneechay Choeirod

ratchaneechay.c@psu.ac.th Faculty of Liberal Arts, Prince of Songkla University, Songkhla, Thailand

Abstract

This article aims to analyze intercultural communication in the film Sabaidee Luang Prabang 1 (Good Morning Luang Prabang 1) As a joint venture film between both Thai and Lao funders, one can see that the film effectively presents differences between the two cultures The article analyzes 2 aspects of the film, including: 1) the stereotypes held by the characters and 2) the characters’ language use across cultures Findings from the analysis of both of these aspects reflect the crucial need for study and understanding about cross-cultural differences prior to traveling to a new place in order to live there normally and happily

Keywords: Stereotypes, Intercultural Communication, Good Morning Luang Prabang 1

1 Introduction

Kaewseenual (2005) states that cultural differences and human varieties including the differences in administration, race, religion and language can bring about misunderstandings in communication, therefore it is necessary to learn and exchange cultural differences in order to reduce the gap which might arise from communications amongst different groups of people

It can be seen that the knowledge relating to intercultural communication is absolutely essential for the senders to have a well preparation in order to be able to understand and learn the model and guidelines when indulging in other cultures or when outsiders coming into our culture If we do not understand the cultural differences in the first place, it may cause bad attitudes towards those who are we talking to This is true with what Euamornvanich (2017) who says that today's society is influenced by intercultural communication While we are communicating with other people, it is obvious that each person has already had his/her own culture which has been accumulated from an environment he/she lives in Therefore, communication with individuals from diverse cultures needs to be ready for learning the differences as a way to succeed in communication

However, both senders and receivers‘ intercultural communication which is consistent with the theory of stereotype viewpoint is an issue found frequently in the communication process between cultures As what Kimprakone (2008) states that stereotype viewpoint consists of two aspects They are 1 a structured stereotype: an indirect perception of information through education, mass media, and documents or historical events; and 2 an unstructured stereotype: a direct perception of information through experiences by having an interaction with others so that thought and attitude have

been completely established Boon-arch (2009) also adds that stereotype viewpoint is often viewed as a negative thought such as the determination that Negros are not educated, or Italians like taking other people‘s belongings without permission

In addition to stereotype viewpoint, obstacles resulting from the use of language can also take place Boon-arch (2009) emphasizes that communication problems found from the senders‘ language are different in each case The meaning and understanding of language in each culture are different in details from one another This can be apparently found from how Thai people communicate with foreign colleagues that often causes misunderstanding in the use of some lexical meanings, thus nonverbal language or body language are replaced to make the conveyance of messages clearer

Thus, we can see that the analysis of intercultural communication from the film: Sabaidee Luang Prabang 1, can well reflect many aspects of the cultural differences through the characters in the story Two points are raised in the analysis: the stereotype viewpoint and the use of intercultural language

2 Objectives

2.1 To analyze the thinking process or stereotype viewpoint from the characters in the film Sabaidee Luang Prabang 1

2.2 To analyze the use of intercultural language of the characters in the film Sabaidee Luang Prabang 1

3 Method

3.1 Documents and research on intercultural communication are collected

3.2 The data are analyzed with the concept of stereotype viewpoint and the use of intercultural language from Sabaidee Luang Prabang 1

4 Results

The results based on the concept of cross-cultural communication from Sabaidee Luang Prabang 1 can be categorized into two points: 4.1 Stereotype viewpoint and 4.2 The use of intercultural language

4.1 Stereotype Viewpoint

―Sorn‖, a protagonist in the story, was half Laotian and Australian, but he did not grow up in Laos or Australia He was raised in Thailand all his life since learning in high school until working Because of this, he had learned and absorbed some Thai cultures since he was young He was a photographer of one company and was sent to take the pictures in Laos It was his first journey to Laos Although he had Laotian blood, he did not know anything about Laos and had never visited Laos before So he hired a tour guide named ―Noi‖ on his trip It was the turning point of his life to learn more about Laos‘ cultures as well as being impressed that this country was like one of his home It could be said that this journey brought him not only the portfolio of photos but also a new opened vision and view towards Laos

However, the continuity of this story presented many obstacles on cultural communication such as the situation in which is Noi and Sorn traveled to southern Laos

But during the way to the port, they got lost and took more time to find the boat Once they found the port, they did not see any boats there Sorn suddenly said, ―Why‘s the boat not coming?‖ Noi answered Sorn, ―We have paid him already, so he must come Paying means

to reserve the seats If we don‘t pay, he will not come.‖ But Sorn thought that if they paid first, the sailor might not come because he could cheat So it would be fairer to pay after the sailor arrived Shortly after their conversation ended, the ship came to the port

Scenario 1

Sorn: Where is the boat, Noi?

Noi: I told him to pick us up and booked the seat an hour ago

Sorn: It is understandable If we didn‘t walk or hang around too much, we wound have made it in time So do you think he will come soon?

Noi: Yes, he must come because we paid him He should come soon

Sorn: So we have already paid him? What if we didn‘t pay him, would he come to pick us up?

Noi: He should come because we have already paid him Paying means to book the seats Sorn : If we pay him first, will he really come? I think we should wait until he arrives and pay him later

Noi: We did the right thing so that it means we want to book the seats If we don‘t pay, he will definitely not come

According to scenario 1, the reason why Sorn thought like this is because of his past experience of the first day he arrived Laos While he was sitting at the hotel‘s lobby, there was a boy coming to him trying to sell his goods such as watches and pens, but he did not want to buy them So the boy deceived him to eat some bad-

tasted snacks He then choked and asked for a bottle of water The boy gave him a bottle of water and charged him for the snack and bottle of water

Scenario 2

Sorn: I don‘t want to buy these stuffs If they all are foods, then I will buy some

A boy: Yes, I have (Handed him a package of snack)

Sorn: (took the snack and ate but suddenly choked)

A boy: Here‘s water Take this

Sorn: (took a bottle of water from the boy) Um… thanks

A boy: A package of snack and a bottle of water Where is the money?

Sorn: Do you even want to charge this snack that almost causes me to death?

A boy: Yes

Sorn: (handed the boy money and said) Cheating!

According to scenario 2, at first he thought that the boy would have given him a free bottle of water, but after this incident happened, he had bad attitudes towards Laotians From this experience, he thought that Lao people had the cunning habit But then "Noi",

his tour guide, said that if they gave the money to the sailor, it would be considered as booking This event illustrates the matter of cultural differences This incident demonstrates that the ethnic bias with stereotype views especially from what the protagonist judge Lao people as deceivers can be regarded as the judgment from the direct experience which can cause a paranoid view of generalization that others may be the same, which in fact people from different cultures may not have similar habits

In the following days, both Sorn and Noi came to the port and met the sailor they had been hired The sailor said that he had been waiting for them for a long time in the previous day, but no one came before he left According to this, it led Sorn to make up her mind that Lao people were not always tricky And if money has been paid before, the sailor would come as promised Therefore, stereotyping is the result of cultural learning, and prejudices that we often have towards strangers This in fact does not mean that every Lao people are dishonest From what Noi has said that if they wanted to hire the sailor, they would need to reserve the seat with money If not, he would not come This is the perception of Lao people; in other words, it can be Laotian‘s culture However, Sorn looked the other way that if he paid first, he might be cheated This reflects the perception

of Thai people because it is common for Thais to receive the items before paying

4.2 The use of intercultural language

The use of intercultural language is divided into 3 points: 4.2.1 the use of verbal and nonverbal language, 4.2.2 communication style, and 4.2.3 language and cultural learning

4.2.1 The use of verbal and nonverbal language includes 3 scenarios:

4.2.1.1 Sorn visited his relatives at Pakxan and found that his relatives greeted him with a warm welcome Traditionally, when relatives who were away from their homeland for a long time, once they returned back home, the family would normally arrange the blessing ceremony to bring back their spiritual morale

Scenario 3

Sorn: (Greeted everyone with Wai) Hello

A cousin: Hello, my nephew Hello This morning, father, mother, and grandparents all arrange the welcome-back ceremony for you

Sorn: (Touched the blessing tray and observed his relatives)

A cousin: (gradually tied the blessing thread to each person‘s arm)

As from scenario 3, at the beginning, he was exposed to this ritual and was feeling

a bit suspicious But as time passed, he felt more comfortable with no reasons because he could feel the atmosphere through a nonverbal language with the joyful and welcoming supports from his relatives When the ritual finished, he walked around the house His grandfather introduced him to the pictures of his relatives When it came to the picture of one woman who used to be the former girlfriend of his father, his grandfather explained that she had also joined in today‘s hand-fasting ritual as well While he was explaining the ritual, he also acted accordingly to make it more understandable Therefore, cross-cultural communication can be explained with the used of nonverbal communications which in

most countries share some similarities However, some explanations with verbal communications may not be able to convey the complete meaning of the messages

Image 1: The blessing ceremony

Source: https://www.youtube.com/watch?v=5FlLTVqwBhs

4.2.1.2 Sorn and Noi were traveling to Pakxan, but there was no bus because the bus-booking clerk had already sold all the tickets to other customers Noi told Sorn that there was

another way to go to Pakzan which was to soar into the air Sorn was then a bit confused

Scenario 4

Noi: I know the way to Vientiane which is near Pakxan, but you need to lend me some money

Sorn: Sure! You can take my money Anyway, can we really go there?

Noi: Of course We will soar into the air (fly) there

Sorn: (bewildered face)

Later, they both took the flight to Pakxan

According to scenario 4, the word ―soaring into the air‖ means to travel in the sky without using any vehicles in Thai meaning, but it means to fly by an airplane in Lao meaning

4.2.1.3 Noi took Sorn to her friend‘s wedding ceremony and introduced him to her friends Noi‘s friends said that Sorn looked like a rakish person

Scenario 5

Noi: (swept her hand to Sorn) This is my friend, Sorn

Noi‘s friend: It‘s Sorn, isn‘t it? You look so rakish You guys can go inside first

We will follow you later

Noi: Hey, some of my friends said you look so arrogant They smiled at you, but you didn‘t smile them back

Sorn: I‘m worried that if I smile at them, your friends might think I‘m rakish

Noi: Being rakish here means being handsome

Sorn: Oh, why didn‘t you tell me? So I‘m handsome?

In scenario 5, when Sorn was thought of being rakish, he did not smile to anyone Noi then told Sorn that others thought he was arrogant Sorn then replied Noi that it was

because her friends thought he was rakish, so he did not want to smile back; otherwise, people would misunderstand him Noi laughed and said that the word rakish in Lao language refers to ―handsome‖ Therefore, in terms of the comprehension of the verbal language, some words can only be understood to specific groups of people If we do not understand the terminology profoundly, it may cause the cultural differences and can perhaps lead to ethnic bias as well

4.2.1.4 When Sorn first arrived Laos, his conversation with Lao people was mixed with Thai vocabularies A few days later, he learned to adapt the use of language similarly

to Laotians as being presented in table 1

Table 1: Lao lexical substitution in Thai vocabularies

From table 1, it can be seen that Sorn chooses to use some of Lao words instead of Thai words such as changing from [khun] to [caw] and [phom] to [khɔj]

Besides, Laotians often pronounce [r] as [h], so Sorn has to adapt his pronunciation accordingly as well For example, he needs to change the pronunciation of the word [rap-rɔ:ŋ] to [hap-hɔ:ŋ] and [tha:j-ru:p] to [tha:j-hu:p]

This also includes when Sorn first arrived Laos, and he used the word [khrap] as the ending word Later, he started using the word [bɔɁ], and [caŋ-si:] at the ending of the sentences

Thus, Sorn has adapted his own way of learning the language by noticing and practicing by himself, causing him become more competent with some Lao words Nevertheless, he still had the influence of his mother tongue which was an accent, so he had to mix both languages when he spoke For instance, he spoke with Thai accent but called himself as [khɔj] and called the others as [caw]

4.2.2 Communication style

Sorn and Noi use an informal language to communicate Sorn speaks to Noi in Thai, and Noi speaks to Sorn in Loa However, both of them can understand each other Even if there are only some vocabularies with different meanings, Sorn usually uses the nonverbal language to solve the misinterpretation in meaning of the language

4.2.3 Language and cultural learning which includes 2 scenarios

4.2.3.1 Noi took Sorn to her friend‘s wedding ceremony and taught him how to do a Paslop dancing which was very popular in carnivals, and night clubs especially in the

wedding ceremonies He said that when he was young, his father used to teach him how to dance, but he was not good at it So Noi had to be his teacher at this time

Scenario 6

Sorn: Noi, What kind of dancing are they doing now?

Noi: It‘s called Paslop dancing We usually dance like this every time we arrange some carnivals

Sorn: My father used to teach me how to dance when I was young

Noi: If you have danced before, it would be easy for you

Sorn: But I think it would be better to have someone teach me

In scenario 6, Paslop cultural dancing is what Sorn learned when he was young Even if it was a long time ago, his memories still remained Therefore, when Noi taught him again, it turned out that he did it quite well because he had experienced it before

4.2.3.2 When Sorn and Noi stayed at one villager‘s homestay, they received warm welcome from the host, and they were arranged to have dinner together

Scenario 7

Sorn: I don‘t have money in kip, but dollars Can you take it in dollars?

Noi: (immediately took money from Sorn‘s hand in order not to make the host felt discomfort) Sorn: I don‘t understand what‘s wrong with it? I just wanted to repay their gratitude

Noi: If we give them the money, it is considered rude because we are like one of their guests We only need to help them with some house chores to pay them in returns

In scenario 7, Sorn picked out a dollar and told the host, ―I don‘t have it in kip I only have it in dollars‖ While he was about to give the host his money, Noi suddenly held his hand back and told him to wait until dinner finished so that they could wash the dishes

in returns Sorn asked Noi back that he did not understand what his fault was He only wanted to repay the host‘s kindness Noi replied that if they gave the money to the host, it would be considered as an insult because they were like one of their guests, and what they could do was to help them with the house chores

Because he lived in the city, he did not understand the generosity When guests visited his home, he thought that he only needed to give money in returns of the items received

Therefore, he has learned Laotian‘s cultures in the way that if we stay at someone‘s house, the best way to compensate the person‘s kindness is to help with the house chores which is considered as being respectful

5 Discussion and Conclusion

As from the analysis of intercultural communication, it reflects that the main character, Sorn, understood well about the differences between cultures despite he had a bad experience with the Laotian boy who deceived him to buy the snack, leading him to assume that all Laotians were cunning This is consistent with Kimprakone (2008) who states that stereotype viewpoints consists of two aspects They are 1 a structured stereotype: an indirect perception of information through education, mass media, and

documents or historical events; and 2 an unstructured stereotype: a direct perception of information through experiences by having an interaction with others so that thought and attitude have been completely established

Therefore, Sorn‘s incident is considered to be the perception of the direct experience by herself However, what he thinks cannot indicate or judge that Laotians are fraud because if we notice the whole story, it is apparent that Lao people are generous and considerate to others For instance, When Sorn was having dinner at the homestay and was going to give money to the house owner for a compensation, he found that it was not appropriate to do that This is because it is regarded that the best way to show someone gratitude is to help with the house chores

Moreover, the use of intercultural language can be divided into 3 points which include 5.1 the use of verbal and nonverbal language, 5.2 communication style, and 5.3 language and cultural learning

5.1 The use of verbal language: It is considered as the best tool used for communication But if the verbal language cannot be used, nonverbal language or body language can be put in placement However, nonverbal communication in some countries can impart different meanings

5.2 Communication style: Even though Sorn is in an employer position, and Noi is his employee, it can explicitly be seen that they both use an informal language to make the conversation go smoothly, which does not cause both the sender and receiver's discomfort

5.3 Language and cultural learning: It can be seen that Sorn used to have experiences such as a Paslop dancing in Laos when he was young In despite of the time passing by, he still remembered that his father had taught him this dance before It is a sign which interconnects to the fact that although he was grown up in Thailand, yet he never forgot their ancestors‘ cultures

6 References

1 Boon-arch, S (2009) COMMUNICATION AND CULTURAL ADAPTATION

OF THAI PARTICIPANTS IN WORK AND HOLIDAY VISAS THAI-AUSTRALIA Master

of Arts (Speech Communication), Department of Speech Communication and Performing Arts, Chulalongkorn University (In Thai)

2 Euamornvanich, P (2017) Communication through Multi-Cultural Dimensions

of Geert Hofstede Journal of Humanities and Social Sciences, Burapha University, 25 (47), 223-240 (In Thai)

3 Kaewseenual, L (2005) Cross-Cultural Communication Wichacha Journal

Nakhon Si Thammarat Rajabhat University, 24 (1), 71-79 (In Thai)

4 Kimprakone, P (2008) INTERRACIAL COMMUNICATION BETWEEN THAIS

AND INDIAN-THAIS Master of Arts (Speech Communication), Department of Speech

Communication and Performing Arts, Chulalongkorn University (In Thai)

https://www.youtube.com/watch?v=5FlLTVqwBhs