Author Archives: Dianne Hofner Saphiere

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About Dianne Hofner Saphiere

There are loads of talented people in this gorgeous world of ours. We all have a unique contribution to make, and if we collaborate, I am confident we have all the pieces we need to solve any problem we face. I have been an intercultural organizational effectiveness consultant since 1979, working primarily with for-profit multinational corporations. I lived and worked in Japan in the late 70s through the 80s, and currently live in and work from México, where with a wonderful partner we've raised a bicultural, global-minded son. I have worked with organizations and people from over 100 nations in my career. What's your story?

Incredible Cross-cultural Professional Development Opportunity in Cannes

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October 11-14, three full days of training in intercultural competence Friday-Sunday, and a welcome dinner on Thursday evening. Your fees are amazingly affordable, especially considering they can include lodging and three meals/day at the beautiful Cannes Mandelieu Holiday Village in Côte d’Azur, Mandelieu, France!

I think I might be joining you, George!

Your participation in this workshop also benefits SIETAR France, and if you wish to join the organization and don’t already, they are extending to you a discount on membership as well.

Download or view detailed information, or download registration and payment details. Should you desire more information please contact the facilitator, the inimitable George Simons.

By the way, any of you attending the Summer Institute for Intercultural Communication, there are still two seats available for the Cultural Detective Facilitator Certification workshop on July 21-22 at Reed College in Portland, OR. See details here.

Our final certification of 2012 will be held after the SIETAR USA conference, in Minneapolis, MN USA in late October. We look forward to having you join us!

If you’ve already attended, please share your experience with others in the Comments below.

Dealing with Postcolonialism

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In our last blog post, The Case of Who’s in Charge: Who’s language will we speak, we got a small taste of how African colonialism and slavery have created realities that affect power dynamics and attitudes in our organizations and communities that persist to this day. From the mid-15th century to 1880, roughly twelve million Africans were torn from their homes and families from Senegal to Angola, reaching the Americas as slaves. Other millions died either during the course of enslavement in Africa or en route to the Americas. These are not facts that can or should be forgotten or set aside.

Does post-colonialism exert a negative toll on your organization and people? Is there a way to transform these potentially negative forces into tools for dialogue, understanding and organizational (and societal) transformation?

Our Cultural Detective West Africa (covering Senegal, Côte d’Ivoire, Ghana and Nigeria) authors, Doctors Emmanuel Ngomsi and Seidu Sofo, have very ably written materials that address these questions.

A short quote from their participant materials makes the main point:

“While it is true that current expatriate employees are not responsible for slavery and colonialism, or for problems linked to colonialism in this region of the world, they may nevertheless sometimes be perceived by local workers as part of the system responsible for repeated abuses. It is important to be aware of this fact, and how individual actions are likely to be understood in this historical context.

We encourage you to seize the opportunity presented by Cultural Detective: West Africa to explore the issues of colonialism and modern-day power dynamics with your West African colleagues. While there is a clear attempt on the part of many scholars (African and non-African) to blame past and current African problems on European colonization, the dynamics of colonialism and neocolonialism are complex issues, and it is crucial that business and non-business people be aware of and sensitive to the history that strongly remains in the minds of professional Africans, and often profoundly affects business relationships.

Today, there are limited forums available to openly address these issues. The workplace constitutes one of the few places in which people may discuss how they feel about historical European intervention on the continent, and perceptions of power dynamics and race relations today. Being prepared to handle these issues constructively is smart business.”

Their facilitator manual contains a section entitled “Facilitating a Discussion of Slavery and Postcolonialism,” which adds encouragement as well as how-to:

“Within the Participant Materials we have included a supplement addressing the issues of slavery and colonialism as they relate to West Africa. People are curious and want to talk about these issues, and while they can be difficult and sensitive issues to discuss, they create an important dynamic in relationships and should not be ignored. The Cultural Detective Model provides a way to explore these issues in a non-evaluative manner that can promote mutual understanding. Remember that no one point of view is ‘the truth,’ and it is rare that a discussion will result in consensus or agreement.

West Africans, Europeans, African Americans, Caucasian Americans, Latin Americans and people in the Caribbean, among others, all have different and sometimes opposing points of view on the causes and outcomes of slavery.

Contrary to a common belief among foreigners, West Africans generally are not uncomfortable talking about slavery and are willing to engage in conversations with people who sincerely and genuinely want to explore and learn about slavery and its effects.

Today throughout Africa, Europeans, Americans and other ‘White People’ may still be perceived as exploiters and neo-colonizers. Resentment remains because some believe that the best minds and bodies of the African continent were transported to the Americas. And while many agree that slavery is wrong, many West Africans also feel that if ‘Whites’ could have their way politically and socially, slavery would still be practiced.

Given the sensitivity toward these issues, foreign business owners need to be particularly mindful of their words and actions. Derogatory acts or sayings by expatriate employers directed toward West African employees are not only unkind but unwise. While private individuals react strongly to such acts, governments may also take swift and decisive action, and some have deported expatriate employers for such misconduct.

Regardless of the economic benefit that a foreign investment might bring to a West African nation, dehumanizing conduct, utterances, or work conditions are not tolerated.”

We eagerly urge you to look through these materials, and put them to good use. We would love to have those of you who work in spaces where you deal with post- and neocolonialism issues to share with us some of your experiences and learnings, so that we might all transform our practices and do our bit to heal this world of ours.

The Case of Who’s in Charge: Whose language will we speak?

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Or: “How to lose a US$1 million investment in less than an hour.”

Cultural Detective and the Case of Who’s in Charge

This case takes place in one of the world’s largest companies. The company has recruited, at much expense, a leading Nigerian scientist to head up a project; he is perhaps the only person in the world with the unique knowledge base, experience and connections needed to see this major project through to fruition.

The company has gone to great expense to relocate the Nigerian project manager to western Europe, and to assemble a cross-functional team of the company’s leading professionals to aid with the project. The project is of huge significance for the company. The plan is that it will break new ground and shift the way such projects are implemented worldwide. There is much hope and excitement, as well as huge investment and anticipated return, riding on it.

The project manager, the Nigerian scientist, calls a meeting with three of his team members. All four people greet one another in English, shake hands, and sit at a table for the meeting. The project manager introduces the agenda, in English. After a few minutes the discussion seems to naturally shift from English into the local language, and continues for about 45 minutes.

At the conclusion of the meeting, the four gentlemen stand up, again shake hands, and shift back to English to congratulate one another. One of them says, “I think we have devised an excellent plan.”

The project manager replies, “Oh, yes? And what would that plan be?”

The three others appear puzzled. “The plan we just agreed to,” they say. “The plan we’ve been discussing.”

The Nigerian responds, “I didn’t understand a word you were saying. I don’t speak that language.”

“Why didn’t you say so?! We could have switched to English!!” The others’ mouths drop open in disbelief at this waste of time, and the scientist’s failure to speak up.

“I am the project manager. I called this meeting, and I started it in English. All our correspondence has been in English. You all changed the language. It is a power play. Your colonialist ways never seem to change.”

After this meeting, the project manager requested his removal from the project. It appeared this hugely anticipated effort was dead before it had even gotten going!

An orientation to cross-cultural collaboration, including work on understanding and learning to deal with issues of post-colonialism, may have prevented this rocky start. There are times when, once mistakes have been made, there is no rescue or remedy. Convincing these team members to give it another go, to get past their doubts and discuss ways of respectfully and productively working together, required skilled facilitation. The project manager was convinced that his team members were racist, and the team members were convinced the project manager was overly sensitive. Both thought the other arrogant.

What are some of the techniques you might use in such a scenario? How might you help the team members gain empathy for what the project manager was feeling? How might you equip them with the skills they need to demonstrate respect in such an environment? How might you help the project manager develop the skills he needs to manage team members effectively, given post-colonialist realities?

The Squid Has Been Fried: Language, Culture and the Chinese Food Fixation

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Another terrific guest blog post by Joe Lurie. Thanks, Joe!

What does it say about intercultural and diversity professionals that we seem to just LOVE the food blogs? 😉

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After “Bicycling in the Yogurt: The French Food Fixation” appeared (and then Dianne’s Ukiuki Pichipichi article on Japanese food onomatopoeia), a colleague gave me the book, Food in Chinese Culture, published by The Ministry of Culture of the People’s Republic of China.

Long suspecting that Chinese languages, like French, reflect a heightened preoccupation with food, I immediately focused on the chapter, “Food as Metaphor.” There I learned that China’s classics contain many examples of how food metaphors illustrate political, social and philosophical principles. The philosopher Laozi, for instance, observed that “one should govern a large country as one would cook a small fish — very gently.”

Yanzi, another famous Chinese philosopher, noted that “harmonious government, like cooking a fish, requires a proper blend of policy, just as cooking a fish requires the proper blend of vinegar, soy sauce, salt and plum.”  If ministers were blindly to follow their ruler’s behavior, it would be like boiling a fish in plain water; who would want to eat it?

Hearing this, a Chinese friend reminded me that fish frequently are associated with prosperity in Chinese culture, though “climbing up a tree in search of fish,” is to do the impossible.

Chinese philosophers, according to Food in Chinese Culture, also used food imagery to explain literary creation. “It was said that a writer’s ideas are like grains of uncooked rice. When the grains are boiled into porridge, that is prose; when they are fermented into wine, that is poetry.”

In business, “being handed a rice bowl” is to be hired, while “having your rice bowl broken,” is to be fired. A Shanghai-born MBA student explained that if you protest being fired, the boss’ response might be: “the rice is cooked,” meaning it’s too late to do anything about it (my decision is final). Perhaps you should have just performed your duties as “talk does not cook rice.” Still, a Chinese employee might counter with, “I won’t bow for five measures of rice,” suggesting he refuses to do anything demeaning for money. Bottom line: “the squid had been fried,” or he was fired. Because the fried squid is shriveled, there is a serious loss of face.

Some of my other Chinese-speaking students remind me that in business and other activities, one should remember that “if you pick up a sesame seed, you may drop a watermelon,” or lose sight of important issues because you focus on trivial matters. And certainly one should avoid “stale grain and uncooked sesame” — boring unimportant gossip.

According to Gong Wenxiang, author of Food in Chinese Culture, the Chinese word shi means “to eat” as well as “to earn a living.” So perhaps it’s not surprising that “to eat land” means to get income by renting out farm land, while “to eat salary” means to work for wages, and “to eat strength” means to survive via physical labor.

A Mandarin-speaking foodie friend described other “eating” expressions that reflect consuming, digesting, or absorbing. “Stuffing a duck,” to prepare a fine meal, also can refer to studying hard or cramming to ensure excellent test results.  Winning the lottery is to “eat delicious,” prompting jealous lottery losers to “eat vinegar.” And beating mahjong or chess opponents is often expressed as “eating their pieces,” the loser expected “to eat bitter” – to be able to withstand difficulty. Perhaps this is why the plum blossom is a national Chinese symbol. Flowering in winter, it overcomes cold, just as the Chinese people survive and thrive despite hardship.

I remember a US American graduate student telling me his new Chinese roommate at UC Berkeley’s International House asked him, “Have you eaten?” The US American responded, “Not yet. Will you join me for lunch?”
The Chinese student said, “No thanks, I’ve already eaten.” The US American was confused, until someone explained that “Have you eaten?” is a common Chinese greeting which means “How are you?” or “Are you OK?” And, of course, if you haven’t eaten, you’re probably hungry and not ok.

I suspect that the examples here are but a bland reflection of the rich banquet of Chinese eating and food metaphors that are yet to be savored by non-Chinese speakers. After all, according to a Chinese proverb “eating is even more important than the emperor.”

So, an invitation to Chinese-speaking interculturalists, linguists, and anthropologists: please bring on the next course!

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Joe Lurie is Executive Director Emeritus at University of California Berkeley’s International House, a cross-cultural communications trainer, consultant, university lecturer, and certified Cultural Detective facilitator. Another terrific article he wrote for Cultural Detective, also full of metaphor, was called “Language Under the Gun.”

Book Review: Communication Highwire

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by Dianne Hofner Saphiere, Barbara Kappler Mikk, and Basma Ibrahim DeVries
Intercultural Press, ©2005

Communication Highwire: Leveraging the Power of Diverse Communication Styles

Review written by Piper McNulty
Originally published in the The CATESOL Journal vol. 20.1

Communication Highwire, as the circus metaphor implies, explores the balancing act inherent in any intercultural interaction: how to remain true to oneself while exploring aspects of other styles, with a goal of achieving more effective communication.

After decades of teaching and training across, and about, cultural differences, these three authors have found that labels such as “direct,” “low context,” or “polychronic,” while providing initial insights, are not sufficient for their purposes, and that a more “robust, and dynamic” (p. xi) analysis framework is needed. In addition, unlike most books on intercultural interactions, Communication Highwire moves beyond appreciation of cultural difference to suggest ways to leverage diverse styles for improved communication across cultures.

Their model is additive, with a goal of expanding each individual’s communication-style repertoire. The book is divided into four sections: an introduction, five factors affecting communication style, a detailed breakdown of 16 specific styles, and an extensive collection of activities. The authors return throughout the book to the ongoing, often contentious relationship between two businessmen, Mike and Tanaka-san, who struggle to understand each other’s behaviors, articulate their own goals and preferences, try each other’s styles, and ultimately work together productively. Examples from many other cultures and contexts are also used to illustrate the concepts and strategies throughout the book, drawing on the authors’ extensive intercultural experience, both professional and personal.

Saphiere, Mikk, and DeVries explore communication across cultures from different client needs and perspectives, and they argue persuasively that successful communication requires a combination of styles. The best coauthored books present a mixture of ideas, experiences, and analysis and we are the richer for these authors’ extensive collaboration. Each chapter, and the themes that carry throughout the text, appear to be the result of extensive discussion, reflection, and collaboration. The book is full of engaging, highly readable examples, discussion prompts, and skills activities, which take the reader well beyond the obvious and the “common sense” of communication theory. Occasionally the sentences get a bit wordy, but the writing is clear and cogent throughout, and the authors do an excellent job of selectively substituting everyday terms where field-specific jargon could simply distract and frustrate the reader.

The book also stands out for its gentle reminders to consider multiple perspectives, to “hold…individual goals loosely enough to hear, accept and more fully understand each other’s goals” (p. 79). In addition, the analysis checklists are exceptionally thorough. For example, most intercultural communication (IC) texts simply state that in some cultures one should avoid eye contact with authority figures, yet we all know that eye-contact rules are not that simple.

These authors list four different descriptors of eye contact, and while such detailed analyses might seem more than the average ESL/EFL student needs, or can handle, adults in a second-culture context often struggle to adjust their communication behaviors to be more effective with their new interlocutors, and they are often very aware of fine nuances of style. Such students are usually more than ready to embrace this depth of analysis, because they want to understand why their interactions across cultures do not always go as intended.

Of particular interest to TESOL members will be the detailed analyses of functional language. Students trained to analyze miscommunication as these authors suggest will be at a significant advantage when discussing, negotiating, persuading, critiquing, or receiving feedback, skills that can come into play in academic contexts, the workplace, when renting an apartment, or opening a bank account. Also addressed are idea presentation, turn taking, expectations of communication process, use of emotion, permeability of new ideas, apologies, requests, praise and disagreement, feedback, and humor, among others. Language for describing details of both vocal characteristics and nonverbal behaviors are also provided. Making this global range of styles explicit is of great benefit to instructors and students alike.

The authors also emphasize that no individual will be predictably direct, or emotionally expressive, or quick to touch others in all contexts (to name just a few), but that communication styles are a situational tendency, providing a link between behavior and underlying intentions. To leverage our understanding of others’ styles, they present a four-step method: (a) reflecting, (b) analyzing, (c) discussing, and (d) deciding. While these steps might seem easy to carry out, discussing and deciding are not found in most IC literature, and the authors’ engaging analysis of the ongoing relationship between Mike and Tanaka-san helps instructors and clients develop their own version of the suggested analysis strategies.

The book is such a rich source of information and analysis tools to seem, at times, overwhelming, but the outline format and use of charts allow the reader to skim the chapters’ subtopics, selecting the specific communication styles or functions that are most applicable to their client/student population.

As for the activities, we have all read step-by-step instructions of skill-building activities and wondered whether we could achieve the outcomes promised by the author. Intercultural and diversity training can be particularly idiosyncratic and context specific, making it difficult for others to duplicate their success. However, the activities presented here are easy to envision, and the tips and suggested adaptations allay concerns that the exercises are too dependent on the original facilitator’s approach. In addition, the relatively large font, line spacing, and the wide margins leave plenty of room for underlining and notes.

Communication Highwire is an excellent resource for ESL/EFL instructors whether or not they use the activities in their own classrooms, as the tools provided may help them recognize where, and why, their own interactions with their clients, of any age or level, have gone awry, and what may be causing disconnects in their classrooms. The authors explore culturally different communication styles with depth, clarity, and insight.

Communication Highwire would be a useful supplement for teacher-training programs and a valuable addition to any ESL/EFL instructor or trainer’s library, no matter what the level or context of instruction.

Communication Highwire: Leveraging the Power of Diverse Communication Styles is a gem!

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This article by Vijay Nagaswami, “Culture vs. culture,” was sent to us via the marvelous Cultural Detective certified facilitator and current SIETAR India President, Sunita Nichani. She says, “Here is an interesting article published this Sunday in one of India’s leading newspapers, The Hindu. With the slow erosion of the custom of marrying within similar communities in India, intercultural competence will be vital for making marriages work.”

Lots of work to do in this world, in so many ways and places. Let’s get started, everyone!

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For those of you who just love our Cultural Detective Deaf Culture co-author Anna Mindess‘ food blog, here’s another delightful post….

What was the only economy in Europe that did not suffer a contraction in the global debt crisis of 2008-2009?

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What was the only economy in Europe that did not suffer a contraction in the global debt crisis of 2008-2009?

Think before you read! Do you know the answer???

Poland! And you have a terrific resource at your fingertips for doing business in Poland and working with Poles: Cultural Detective Poland.

Here are some reasons you want to keep your eyes on Poland, as explained by CNN:

“Ever since it broke from the Soviet Union back in 1989, Poland has been racing to make up for last time, as a member in good standing of Western Europe. Today Warsaw is the far side of the moon from the decadence and growing indebtedness of Moscow. Poland is staid, predictable, with no wild parties even on weekdays or outrageous displays of new wealth. Since joining the European Union in 2004, Poland has been working hard to meet the additional requirements of joining the Eurozone, which sets very specific targets for government deficits, debt, and other keys to economic stability like inflation and long-term interest rates. While many states that already belong to the Eurozone (from Greece to Spain) failed to achieve these targets, Poland largely succeeded, which is why it was in such good position to weather the crisis of 2008.

Today things look so good that Poland has the most vibrant labor market in Europe, creating jobs at a pace so rapid that many immigrant Poles are returning from the United Kingdom and other hard-hit nations to find work at home. Poland’s success was quite unusual – the only other EU economy in a similar position is the Czech Republic – but it does show that Europe can be a model for growth, at least for those who follow the rules.”

Want to Feel Ukiuki, Pichipichi and Pinpin? Japanese Food Onomatopoeia

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I have been quite ujiuji (melancholy) in recent weeks, feeling uzu-uzu (a burning desire) to hear and speak Japanese. Living in a small city in Mexico, zenzen (almost never) can(‘t) I hear Japanese, and my heart gets shoboshobo (sad).

Joe’s recent blog post on the French food fixation only fueled more tsukuzuku (heartfelt thinking) on my part. As you may have already figured out from my wazawaza (purposeful) language, I’ve been thinking about Japanese sound symbolism, particularly in the context of food.

Whether you eat gatsugatsu (gobble or devour) or potsupotsu (little by little), if you want to talk about food in Japanese you will be using words that mimetically represent feelings and senses. As the originators of the concept of umami (pleasant savory taste — one of the five basic tastes), Japanese tend to mokumoku (munch) the way they listen: with all their senses. Taste, texture, and temperature, sound, smell and sensation… all are important elements that combine to keep people ukiuki (cheerful), pichipichi (young and vigorous) and pinpin (in good health).

While many people think of Japanese food as the 
tastes and textures of sashimi or sushi, a typical meal may also contain iroriro–na (a variety of) food including boiled, broiled, fried or pickled dishes, a soup and hokahoka (warm) steamed white rice. Is your stomach starting to guuguu (growl hungrily)?

For the fresh or raw component of your meal, would you like something shakishaki — crisp as in veggies or fruits, e.g., lettuce washed in cold water? Or would you prefer something more korikori — crunchy and crisp, as in fresh raw abalone? Be sure to rinse the abalone well, so it doesn’t taste jarijari (gritty) or zarazara (coarse). Maybe you want something sharishari — tangy and juicy, like an Asian nashi pear or sherbet? Or is your tongue like mine, and craves the piripiri (sting) of wasabi or fugu (blowfish)? Any of these dishes will require chokichoki (cutting with a knife) preparation.

A boiled dish in our meal might include pumpkin nimono, stewed hokuhoku (steamy and dense but not soggy), or something more furufuru (soft and jiggly) like boiled eggs. Maybe we should make some chikuwa (fish paste roll) for oden till it’s buyobuyo (swollen and soft) and fuwafuwa (fluffy)? Oh that sounds good! There are just so many possibilities! So many tastes and textures!

There are madamada (still) ippai-ippai (lots) more onomatopoeia to consider. What about a main dish? Shall we eat something sakusaku (freshly cooked crisp and light) like tempura shrimp? I could fry it till the shrimp inside are puripuri (plump with a nice resistance) and the breading is poripori (quietly crunchy). Perhaps you are really craving the shikoshiko (chewy, elastic firmness) of some udon noodles? Never over-boil the pasta so it becomes betobeto (sticky and gummy); rather, you’ll probably be wakuwaku (trembling with excitement) to eat your tsurutsuru (shiny and slurpy) noodles and gabugabu (drink heartily) a beer!

Instead of your normal bowl of rice you might enjoy something a bit more mochimochi (soft, sticky and chewy) or netoneto (glutinous and gummy) like sticky rice. Maybe rice that’s a bit more pasapasa (dry), like jasmine rice, sounds appetizing? The kunkun (smell) is so nice! Tabitabi (once in a while), though, I like the parapara (moist but loose) of fried rice.

Even though by now you are panpan (full), pukupuku (swollen), and maybe even kokkurikokkuri (nodding off), a karikari (hard and crispy) biscotti, a fukafuka (soft and fluffy) cream puff, or even some purupuru (wiggly, jiggly) kanten (gelatin) for dessert might refresh your soul. Maybe just a handful of something punyupunyu, like some gummis?

After such a big meal your throat may feel karakara (thirsty). I’d definitely recommend a chibichibi (sip) of a kachikachi (ice cold) shuwashuwa (sparkling) beverage over a betabeta (sticky) dessert wine. It can help settle any mukamuka (queasiness) you might have.

What if you’re not really that hungry, and you just want to mushamusha (munch)? You might want the paripari (thin and crispy) of nori (toasted seaweed) or chips. Sometimes, though, we crave a louder pachipachi (crispy snapping sound), like the baribari (loud crunchiness) of sembei (rice crackers) or the kachikachi (crisp firmness) of arare (another kind of rice cracker).

For those of you interested in this subject, I found a really cool study conducted by a cross-disciplinary group of students (information science, engineering, medicine) from the University of Tokyo. They “harvested” online food reviews in Japanese to find the most common food-related onomatopoeia. How cool is that — a terrific application of science to language and culture studies! Below is one of the tables from their report, detailing the most commonly occurring onomatopoeia for food.

There are several categories of onomatopoeia in Japanese. They are:

  1. Giongo (擬音語): These are the words that mimic the sounds of life around us, such as the sound of sprinkling vs. heavy rain, a door creaking or glasses clinking. Most of the food onomatapoeia above are giongo.
  2. Giseigo (擬声語): Sounds made by people or animals, such as a cat’s meow or a dog’s woof.
  3. Gitaigo (擬態語): Words that describe actions, such as smiling or grumbling, or psychological states, such as cheerful or irritated. Sometimes these latter are also called gijogo. Technically these are not onomatopoeia, since they don’t mimic sounds; they are mimetic words that mimic actions or emotions. However, since we don’t use these types of words often in English, and they are very important to speaking and understanding Japanese, I include them here.

I also found several online dictionaries of Japanese onomatopoeia. The first is Giongo Dictionary, where you can sign up for a daily email to keep learning. A second, if you read Japanese, is Onomatopedia. The third is a cool little resource with sounds you can listen to. Finally, though it only works sporadically, is Nihongo Resources, where you can search in English or Japanese. I hope you’ll enjoy them.

Japanese speakers: Please share some more of your favorite 擬音語 (giongo) and insights with us! There are of course regional (and personal!) variations of many of these!

Speakers of other languages: We’ll be happy to publish it if you send us your post about unique features in your language. Thanks!

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Interesting article in Diversity Executive magazine about product naming problems in the global market, some good examples, and a link to an article on the value of intercultural competence.

Kudos to all our interpretation and translation colleagues!

What are you favorite “Cultural DeFective” examples? And your strategies for preventing them?