Saudi Arabia Introduction

Saudi Arabia is a monarchy in southwestern Asia, and

occupies most of the Arabian Peninsula. Saudi Arabia is bordered
on the north by Jordan, Iraq, and Kuwait; on the east by the
Persian Gulf and Qatar; on the southeast by the United Arab
Emirates and Oman on the south by the Republic of Yemen; and
on the west by the Red Sea and the Gulf of Aqaba. The southeast
and southern boundaries are not precisely defined.

Saudi Arabia Fun Fact

If you are not a Muslim, you may not enter Saudi Arabia
without an invitation and you may not leave without an exit
permit. Visitors to Saudi Arabia are subject to the same rigorous
Islamic law as Saudis. It is not uncommon for Westerners to be
imprisoned for possessing illegal substances such as alcohol,
pornography, pork or narcotics. Thieves still have their hands
amputated and capital crimes are punished by public beheadings.

Geert Hofstede Analysis for Saudi Arabia

The Geert Hofstede analysis for Saudi Arabia is almost identical to other
Arab countries their Muslim faith plays a large role in the peoples lives. Large
power distance and uncertainty avoidance are the predominant characteristics for
this region. This indicates that it is expected and accepted that leaders separate
themselves from the group and issue complete and specific directives.

The Geert Hofstede analysis for the Arab World, that includes the countries
of Egypt, Iraq, Kuwait, Lebanon, Libya, Saudi Arabia, and the United Arab
Emirates, demonstrates the Muslim faith plays a significant role in the peoples
lives.
 Large Power Distance (PDI) (80) and Uncertainty Avoidance (UAI) (68) are
predominant Hofstede Dimensions characteristics for the countries in this region.
These societies are more likely to follow a caste system that does not allow
significant upward mobility of its citizens. They are also highly rule-oriented with
laws, rules, regulations, and controls in order to reduce the amount of uncertainty,
while inequalities of power and wealth have been allowed to grow within the
society.

When these two Dimensions are combined, it creates a situation where

leaders have virtually ultimate power and authority, and the rules, laws and
regulations developed by those in power reinforce their own leadership and
control. It is not unusual for new leadership to arise from armed insurrection the
ultimate power, rather than from diplomatic or democratic change.

The high Power Distance (PDI) ranking is indicative of a high level of

inequality of power and wealth within the society. These populations have an
expectation and acceptance that leaders will separate themselves from the group
and this condition is not necessarily subverted upon the population, but rather
accepted by the society as their cultural heritage.

The high Uncertainty Avoidance Index (UAI) ranking of 68, indicates the
societys low level of tolerance for uncertainty. In an effort to minimize or reduce
this level of uncertainty, strict rules, laws, policies, and regulations are adopted and
implemented. The ultimate goal of these populations is to control everything in
order to eliminate or avoid the unexpected. As a result of this high Uncertainty
Avoidance characteristic, the society does not readily accept change.

The Masculinity index (MAS), the third highest Hofstede Dimension is 52,
only slightly higher than the 50.2 average for all the countries included in the
Hofstede MAS Dimension. This would indicate that while women in the Arab
World are limited in their rights, it may be due more to Muslim religion rather than
a cultural paradigm.

The lowest Hofstede Dimension for the Arab World is the Individualism
(IDV) ranking at 38, compared to a world average ranking of 64. This translates
into a Collectivist society as compared to Individualist culture and is manifested in
a close long-term commitment to the member 'group', that being a family, extended
family, or extended relationships. Loyalty in a collectivist culture is paramount,
and over-rides most other societal rules.

Saudi Arabia Appearance

Never show bare shoulders, stomach, calves and thighs.

Visitors are expected to abide by local standards of modesty, but however, do

not adopt native clothing. Traditional clothes on foreigners may be offensive.

Despite the heat, most of the body must always remain covered.

A jacket and tie are usually required for men at business meetings. Men should
wear long pants and a shirt, preferably long-sleeved, buttoned up to the collar. Men
should also avoid wearing visible jewelry, particularly around the neck.

Women should always wear modest clothing in public.

High necklines sleeves at least to the elbows are expected.
Hemlines, if not ankle-length should at least be well below the
knee. A look of baggy concealment should be the goal, pants or
pant suits are not recommended. It is a good idea to keep a scarf
handy, especially if entering a Mosque.
 Saudi Arabia Communications
Do not discuss the subject of women, not even to inquire about the health of a wife or
daughter. The topic of Israel should also be avoided. Sports is an appropriate topic.

Names are often confusing. Its best to get the names (in English) of those you will
meet, speak to, or correspond with before hand. Find out both their full names and how
they are to be addressed in person.

Communications occur at a slow pace. Do not feel obligated to speak during periods
of silence. "Yes" usually means "possibly".

Your Saudi host may interrupt your meeting or conversation, leave the room and be
gone for 15 to 20 minutes for the purpose of his daily prayers.

At a meeting, the person who asks the most questions is likely to be the least
important. The decision maker is likely a silent observer.

A customary greeting is salaam alaykum. Shaking hands and saying kaif hal
ak comes next.
 Saudi Arabia Behavior
It is common to remove your shoes before entering a building. Follow the lead of
your host.

Alcohol and pork are illegal.

In the Muslim world, Friday is the day of rest.

There are several styles of greetings used; it is best to wait for your counterpart to
initiate the greeting. Men shake hands with other men. Some men will shake hands with
a woman; it is advisable for a businesswoman to wait for a man to offer his hand. A more
traditional greeting between men involves grasping each others right hand, placing the
left hand on the others right shoulder and exchanging kisses on each cheek.

The left hand is considered unclean and reserved for hygiene avoid gestures with the
right hand. Do not point at another person and do not eat with the left hand.

Men walking hand in hand is a sign a friendship.

Try not to cross your legs when sitting. Never show the bottom of your feet.

The "thumbs up" gesture is offensive.

Gifts are not necessary, but appreciated. Avoid admiring an item too much, you host
may feel obligated to give it to you. When offered a gift, it is impolite to refuse.

Women in Saudi Arabia are not permitted to drive vehicles.

Negotiating with Middle Easterners

 People in the Middle East have learned to make negotiation
an enjoyable experience. For them, bargaining is good fun.

The Arabs take special pains to make those they deal with
comfortable. They are courteous and solicitous of the other
partys personal needs. Tea and soft drinks are provided and
served in a gracious manner. Delicious sweets, dates and bakery
goods are offered in abundance.

You feel like an honored guest at a nice party rather than a

participant in a high stakes negotiation.

Nothing is rushed. There is lots of small talk before and

during the bargaining. Digressions and breaks are a normal part
of the process. Introductions between executives of both sides are
carefully made to assure that no one is offended. Gifts are
exchanged if the parties know each other from previous meetings.

Frequent interruptions from outsiders are tolerated. Wives

and children, friends, secretaries, tea boys, associates, and long
lost relatives often come and go during the talks. Much cross-
conversation takes place, and it is sometimes difficult to tell
where business ends and social conversation begins.

The game of negotiation is a welcome diversion in the Mid-

East, one to be enjoyed and made fun. This is an important
understanding for those seeking to negotiate with those from the
Middle East.

CULTURAL PREFERENCES OF EFFECTIVE PERSUASION

Repetition versus Simplicity

Repetition in Arabic is a decidedly positive feature. It is not uncommon to find
a string of descriptive phrases or words all referring to one phenomenon. Not only is
there repetition within a message, but often times repetition is used as a strategy
among messages. Repetition -- to repeat something over and over again, or to be
wordy or verbose -- for Americans may have negative implication. For the speaker,
it could imply that the statement was not heard or not taken seriously, and thus
necessary to repeat it. For the listener, repetition can imply that the listener was not
paying attention or perhaps is not mentally capable of comprehending. Repetition,
even as a rhetorical device in public speaking, is used sparingly for emphasis.

Accuracy versus Imagery

Because of the powerful group experience in the oral tradition, a speaker seeks
to engage the imagination and feelings of the audience. It is not uncommon for an
Arab speaker to use metaphors that may seem outlandish to an American. However,
creative metaphors, analogies, and story-telling are part of the rich fabric of the oral
tradition. In fact, whereas an American may insert facts and figures to illustrate a
point, and Arab speaker may use one strong, vivid example to convey a point. An
Arab speaker also tends to be very generous in her use of descriptive adjectives and
adverbs.

Words versus Action

Because of the symbolism of Arabic derived from the aesthetic realm of art and
spiritual realm of religion, words may be more tied to emotions rather than concrete
realities. In contrast, the American cultural preference tends to directly link word and
action. The American preference for "words matching the deeds" is evident in many
common American expressions such as "Practice what you preach," "Do what you
say," and "Walk the walk, talk the talk." Indeed, action appears preferable over verbal
statement: "Actions speak louder than words." If one does not "keep one's word," by
fulfilling a promised action, then one's "words ring hollow." The "word versus deed"
gap in Arab rhetoric may have contributed to a stereotypical image of Arabs as "lazy,"
or "dishonest."

Vague versus Specific

As evident in the cultural analysis and the observations of other intercultural

scholars (Anderson, 1994; and Cohen, 1987), the Arab cultural preference is for
indirect, vague, or ambiguous statements. This again stems from the function of
language as a social lubricant aimed at promoting social harmony. Any direct question
or answer could expose the other to a public loss of face. Americans may perceive
such ambiguity as frustrating, confusing, and devious. This is because the American
preference is for direct, frank and open communication which they tend to associate
with honesty. Also an American would tend to give the specifics and details,
describing "the whole in terms of its parts." In contrast, an Arab speaker would simply
speak in terms of the whole without feeling the need to dissect the phenomenon.

HOW THE ARAB & AMERICAN CULTURES DIFFER:

THEORETICAL FRAMEWORKS

There are several ways in which scholars have distinguished

the Arab and American cultures. Most intercultural scholars tend
to view the Arab and American cultures as cultural opposites. This
section briefly reviews five theoretical frameworks useful in
highlighting the salient differences among cultures. These
theoretical frameworks were used to develop the cross-cultural
chart of rhetorical styles at the end of this section.

High-context & Low-context

Perhaps the most well-known cultural continuum is Hall's

(1976) discussion of high-context and low-context cultures. Hall
views meaning and context as "inextricably bound up with each
other". The difference between high and low context cultures
depends on how much meaning is found in the context versus in
the code. Low-context cultures, such as the American culture,
tend to place more meaning in the language code and very little
meaning in the context. For this reason, communication tends to
be specific, explicit, and analytical.

People raised in high-context systems expect more from

others than do the participants in low-context systems. When
talking about something that they have on their minds, a high-
context individual will expect his interlocutor to know what's
bothering him, so that he doesn't have to be specific. The result is
that he will talk around and around the point, in effect putting all
the pieces in place except the crucial one. Placing it properly --
this keystone -- is the role of his interlocutor.

In other words, in high-context exchanges, much of the

"burden of meaning" appears to fall on the listener. In low context
cultures, the burden appears to fall on the speaker to accurately
and thoroughly convey the meaning in her spoken or written
message. For a more extensive discussion of intercultural
differences between high and low context cultures.

Indirect & Direct

Scholars have also distinguished the Arabic and American

cultures in terms of direct versus indirect communication styles.
Levine (1985) introduced the cultural variations of directness
versus indirectness and clear (univocal) versus ambiguity in
communication patterns. Levine said that the American cultural
preference is for clear and direct communication as evidenced by
their many common expressions: "Say what your mean," "Don't
beat around the bush," "Get to the point" . Levine's description of
univocal and ambiguous communication further underscore the
differences:

Univocal verbal communication is designed to be affectively

neutral. It aims for the precise representation of fact, technique,
or expectation. Univocality works to strip language of its
expressive overtones and suggestive allusions. Ambiguous
communication, by contrast, can provide a superb means for
conveying affect. By alluding to shared experiences and
sentiments verbal associations can express and evoke a wealth of
affective responses.

Thus where univocal communication strives for emotional

neutrality or objectivity. In contrast, ambiguous communication
deliberately uses language to evoke an emotional response.
Additionally, whereas univocal stresses openness, ambiguous
styles would be more likely to conceal or bury the message.
Similarly, univocal stresses specific factual and even technical
aspects of a message that the ambiguous style would omit.

Doing & Being

Another dominant cultural divide stems from Kluckhohn and

Strodtbeck's (1961) two proposed value orientations. One
orientation focuses on activity, the other on being and becoming.
The activity orientation places a premium on "activity which
results in accomplishments that are measurable". Stewart (1972)
calls the activity orientation "doing." He noted that such features
of "doing" cultures are characteristic of the American culture's
emphasis on the importance of achievement, visible
accomplishments, and measurement of achievement. The
proclivity toward "doing" is found in such common American
expressions as "How are you doing?" or "What's happening?"

Opposite of the "doing" cultures are the "being" cultures

such as the Chinese, Japanese, or Arab cultures. Okabe (1983)
contrasts the American "doing" culture to the Japanese "being"
culture. He observes that achievement and development are not
as important in a traditional vertical society such as Japan where
an individual's birth, family background, age and rank is much
more important. For an individual of the "being" culture, "what he
is" carries greater significance than "what he does".

In Arabic, the equivalent of "How are you doing?" is literally

"What is your condition?" In which you would respond with your
emotional or physical state, or Thank God for his blessings. (For a
more detailed analysis on the Arab and American as doing and
being cultures.

Oral & Literate

Whereas literate cultures may place a higher premium on

accuracy and precision than on symbolism, in the oral cultures
the weights are reversed. In oral cultures there appears to be
greater involvement on the part of the audience, and this in turn,
affects the importance of style and devices that enhance
audience rapport.

Citing Cicero, Gold (1988) highlights numerous features of

the oral tradition, including repetition as a means for keeping
attention as well as making the speech "agreeable to the ear". In
terms of message comprehension, Henle (1962) noted that
auditors will "go to considerable lengths to make sense of an oral
message". Thus listeners play a valuable part in constructing
meaning within an oral exchange. As Gold states, "the audience
cooperates with the speaker by trying to understand the meaning
or 'gist' rather than the actual content". Thus, the audience is
quite active.

An oral message may be valued more for its affective power

than its cognitive merits. Tannen (1982) noted the interpersonal
involvement between speaker and audience, as speakers strive
for a more emotional and participatory responses from their
audience. Clearly with style overriding substance, aural
ornaments such as formulas, humor, exaggeration, parallelism,
phonological elaboration, special vocabulary, puns, metaphor,
and hedges are critical.

Linear & Non-linear

In this divide, the American culture would be more

representative a linear thought framework, and the Arab culture
more configurational or non-linear. According to Dodd, the linear
orientation "has transformed auditory and oral communication
into visual communication by means of written symbols,
organized into linear thought patterns" (1982, p. 163). The linear
cultural pattern stresses beginnings and ends of events, unitary
themes, is object oriented rather than people or event-oriented,
and is empirical in its use of evidence.

The non-linear thought framework, according to Dodd,

normally has multiple themes, is expressed in oral terms and
heightened by nonverbal communication. Time orientation is less
important than people and events, and time is not segmented.

Henna: An Enduring Tradition

For over five thousand years henna has been a symbol of good luck, health
and sensuality in the Arab world. The plant has been associated with positive
magic and provides us with a link to an ancient age full of good and bad spirits,
baraka and jnoun. Generations of women have used a paste made primarily of
dried ground henna leaves to cover their hands and feet with designs ranging from
simple blobs to intricate geometric patterns designed to ward off evil, promote
fertility and attract good energy.

Historically henna has also been used for medicinal purposes, to dye cloth
and leather as well as hair, to color the manes of horses and other fur of other
animals.
 Brides throughout the Arab world still participate in the traditional henna
party or ceremony. Henna is not only decorative but also carries good luck and
fertility; it has baraka and protects against jnoun. In some areas women attend a
party shortly before the wedding during which the brides hand's and feet are
painted with intricate designs. The henna paste is carefully applied and must
remain undisturbed on the skin for several hours to create a strong dark stain.
During this time the bride is waited on by her friends and family and has a final
opportunity to socialize without the responsibilities of a husband and, ultimately, a
family. In other areas henna application can be part of the actual wedding
ceremony or is applied immediately before the ceremony.

The henna plant has significant baraka attached to it. Legend has it that
Mohammed used henna to dye his beard and that the henna flower was the
Prophet's favorite. As a result, henna occupies a unique place in the Moslem world.
It is used for both decorative and magical purposes and has religious sanction.

While the present generation of Arab women may apply henna for fun, some
still turn to it for its magical properties. Henna is used to protect against witchcraft
or the evil eye and many of the motifs used in henna design are designed to ward
off the eye's power. The unique geometry of Moroccan Berber design is a result of
ancient animistic beliefs and Islam's prohibition of artistic depictions of animals or
humans. While the Berbers converted to Islam, many still secretly clung to their
traditional beliefs. They developed simple geometric representations of animals,
which they used without overtly violating Islamic codes. We see these geometric
motifs in rugs, ceramics, and jewelry and in henna design.

Wedding Tradition, Algerian Style

Dreams of marriage often begin in childhood. The concept and rituals of

marriage are instilled in people at a young age by family as well as society. This is
as true in the Middle East as it is all over the world. Little girls and boys dress up
and pretend to walk down the aisle, or create their own house out of building
blocks. This kind of role-playing is a common thread that binds children from all
nations.

In all Arab countries, religion garners great respect. The society is based on
religion or customs that have religious acceptance. What is important for Moslems
is to be respectable in the eyes of God. Rather than being proof of sexual ability,
marriage is considered a sign of maturity because it cannot exist without
responsibility and self control.

Marriage is a serious business for Arabs. The rights and

responsibilities of both spouses are clearly defined. Husbands and
wives have equal claims in marriage. Husbands are required to
provide financial support and protection, but not allowed to be a
dictator. The wife is required to take care of the children and make
sure the house is running smoothly. Islam emphasizes the
importance of making mutual decisions. This gives the family
stability. Prior to the marriage the couple gets to know each other,
exchange ideas and buy things for their house. The man will buy
gifts for his bride and her mother as a sign of love and respect for
her and her family.

Traditionally, the more money spent on a wedding, the prouder the family
will be. Before the wedding there is a party at the bride's house where all the
relatives work to meet the guests needs. Weeks before, women start to prepare
many different kinds of desserts: baklava, makroud (mahk-rood) and other sweet
treats. The dinner will always include couscous with vegetables and meat. Men
will sacrifice lambs to eat in celebration, and shourba (shur-ba: tomato sauce and
meat), chicken and salads are also served. The latitude of choice and multitude of
food are testimony to the parents generosity; otherwise people would consider
them stingy, which is shameful.