Chronemics is the role of time in communication. It is one of several subcategories to emerge from the study of nonverbal communication. According to the Encyclopedia of Special Education "Chronemics includes time orientation, understanding and organization; use of and reaction to time pressures; our innate and learned awareness of time; wearing or not wearing a watch; arriving, starting, and ending late or on time." The way someone values and perceives time plays a considerable role on his or her communication process. The use of time can affect lifestyles, personal relationships, and work life. Across cultures, people usually have different time perceptions, and this can result in conflicts between individuals. Time perceptions include punctuality, interactions, and willingness to wait. Three main types of time are used in chronemics: interactive, conceptual, and social.
Thomas J. Bruneau, a professor in communication at Radford University who focused his studies on nonverbal communication, interpersonal communication, and intercultural communication, coined the term "chronemics" in the late 1970s to help define the function of time in human interaction:
Chronemics can be briefly and generally defined as the study of human tempo as it related to human communication. More specifically, chronemics involves the study of both subjective and objective human tempos as they influence and are interdependent with human behavior. Further, chronemics involves the study of human communication as it relates to interdependent and integrated levels of time-experiencing. Previously, these interdependent and integrated levels have been outlined and discussed as: biological time; psychological time; social time; and cultural time. A number of classification systems exist in the literature of time. However, such systems are not applied to human interaction directly.
Time can be used as an indicator of status. For example, in most companies the boss can interrupt progress to hold an impromptu meeting in the middle of the work day, yet the average worker would have to make an appointment to see the boss. The way in which different cultures perceive time can influence communication as well. Chronemics is the study of the use of time in nonverbal communication. Time perceptions include punctuality, willingness to wait, and interactions. The use of time can affect lifestyles, daily agendas, speed of speech, movements and how long people are willing to listen.
A monochronic time system means that things are done one at a time and time is segmented into small precise units. Under this system, time is scheduled, arranged, and managed.
The United States considers itself a monochronic society. This perception came about during the Industrial Revolution. Many Americans think of time as a precious resource not to be wasted or taken lightly. As a communication scholar Edward T. Hall wrote regarding the American's viewpoint of time in the business world, "the schedule is sacred." Hall says that for monochronic cultures, such as the American culture, "time is tangible" and viewed as a commodity where "time is money" or "time is wasted." John Ivers, a professor of cultural paradigms, agrees with Edward Hall by stating, "In the market sense, monochronic people consume time." The result of this perspective is that monochronic cultures, place a paramount value on schedules, tasks, and "getting the job done."[full citation needed]
Monochronic time orientation is very prominent in North European cultures, Italy, Greece, Spain, England, and the Scandinavian countries. These countries run on monochronic time orientation. For example, a businessperson from the USA has a meeting scheduled, they then grow frustrated because they are waiting an hour for their partner to arrive. This is an example of a monochronic time oriented individual running in with a polychronic time oriented individual. The interesting thing is that even though America is seen as one of the most monochronic countries it "has subcultures that may lean more to one side or the other of the monochronic-polychronic divide" within the states themselves. One can see this as they compare the southern states to the northern ones. John Ivers points this out with comparing waiters in the northern and southern restaurants. The waiters from the north are "to the point": they will "engage in little" and there is usually "no small talk." They are trying to be as efficient as possible, while those in the south will work towards "establishing a nice, friendly, micro-relationship" with the customer. They are still considerate of time, but it is not the most important goal in the south.
A polychronic time system is a system where several things can be done at once, and wider view of time is exhibited and time is perceived in large fluid sections. Examples of polychronic behaviors include typing while answering telephones, or taking notes while participating in meetings.
Examples of polychronic cultures are: Latin American, African, Arab, South Asian, and Native American cultures. These cultures' view on time can be connected to "natural rhythms, the earth, and the seasons". These analogies can be understood and compared because natural events can occur spontaneously and sporadically, just like polychronic time oriented people and polychronic time oriented cultures. A scenario would be an Inuit working in a factory in Alaska, the superiors blow a whistle to alert for break times, etc. The Inuit are not fond of that method because they determine their times by the sea tides. How long it takes place and how long it lasts. In polychronic cultures, "time spent with others" is considered a "task" and of importance to one's daily regimen.
Polychronic cultures are much less focused on the preciseness of accounting for time. Polychronic cultures are more focused on tradition and relationships rather than on tasks. Polychronic societies have no problem being late for an appointment if they are deeply focused on some work or in a meeting that ran past schedule, because the concept of time is fluid and can easily expand or contract as need be. As a result, polychronic cultures have a much less formal perception of time. They are not ruled by precise calendars and schedules.
Bluedorn, Allen C., Carol Felker Kaufman, and Paul M. Lane concluded that "developing an understanding of the monochronic/polychronic continuum will not only result in a better self-management but will also allow more rewarding job performances and relationships with people from different cultures and traditions." Researchers have examined that predicting someone's polychronicity is plays an important role on productivity and individual well-being. Researchers have developed the following questionnaires to measure polychronicity:
|Monochronic people||Polychronic people|
|Do one thing at a time||Do many things at once|
|Concentrate on a task set before them||Concentrate on an event happening around them|
|Consider time commitments (deadlines, schedules) seriously||Consider objectives (goals, results) seriously|
|Are low-context and need information||Are high-context and already have information|
|Are committed to the job and end results||Are committed to people and relationships|
|Dedicate themselves to plans||Change plans often and easily|
|Are more concerned with privacy and individual ownership||Are more concerned with community and shared connections|
|Emphasize prompt time recognition, regardless of relationship or circumstances||Emphasize response based on nature of relationship and circumstances|
|Have strong tendency to build temporary, practical relationships||Have strong tendency to build lifetime, familial relationships|
Conflicting attitudes between the monochronic and polychronic perceptions of time can interfere with cross-cultural relations and play a role on these domains, and as a result challenges can occur within an otherwise assimilated culture. One example in the United States is the Hawaiian culture, which employs two time systems: Haole time and Hawaiian time.
When you hear someone say, 'See you at two o'clock haole time,' they mean they will just that. Haole time is when the person will meet when they say they will meet. But if you were to hear someone say, 'I'll be there at two o'clock Hawaiian time,' then something different is implied. Hawaiian time is very lax and it basically means 'when you get there.' —Nick Lewis
According to Ashley Fulmer and Brandon Crosby, "as intercultural interactions increasingly become the norm rather than the exception, the ability of individuals, groups, and organizations to manage time effectively in cross-cultural settings is critical to the success of these interactions".
The way an individual perceives time and the role time plays in their lives is a learned perspective. As discussed by Alexander Gonzalez and Phillip Zimbardo, "every child learns a time perspective that is appropriate to the values and needs of his society" (Guerrero, DeVito & Hecht, 1999, p. 227).
There are four basic psychological time orientations:
Each orientation affects the structure, content, and urgency of communication (Burgoon, 1989). The past orientation has a hard time developing the notion of elapsed time and these individuals often confuse present and past happenings as all in the same. People oriented with time-line cognitivity are often detail oriented and think of everything in linear terms. These individuals also often have difficulty with comprehending multiple events at the same time. Individuals with a present orientation are mostly characterized as pleasure seekers who live for the moment and have a very low risk aversion. Those individuals who operate with future orientation are often thought of as being highly goal oriented and focused on the broad picture.
The use of time as a communicative channel can be a powerful, yet subtle, force in face-to-face interactions. Some of the more recognizable types of interaction that use time are:
Time orientation has also revealed insights into how people react to advertising. Martin, Gnoth and Strong (2009) found that future-oriented consumers react most favorably to ads that feature a product to be released in the distant future and that highlight primary product attributes. In contrast, present-oriented consumers prefer near-future ads that highlight secondary product attributes. Consumer attitudes were mediated by the perceived usefulness of the attribute information.
Just as monochronic and polychronic cultures have different time perspectives, understanding the time orientation of a culture is critical to becoming better able to successfully handle diplomatic situations. Americans think they have a future orientation. Hall indicates that for Americans "tomorrow is more important" and that they "are oriented almost entirely toward the future" (Cohen, 2004, p. 35). The future-focused orientation attributes to at least some of the concern that Americans have with "addressing immediate issues and moving on to new challenges" (Cohen, 2004, p. 35).
On the other hand, many polychronic cultures have a past-orientation toward time.
These time perspectives are the seeds for communication clashes in diplomatic situations. Trade negotiators have observed that "American negotiators are generally more anxious for agreement because "they are always in a hurry" and basically "problem solving oriented." In other words, they place a high value on resolving an issue quickly calling to mind the American catchphrase "some solution is better than no solution" (Cohen, 2004, p. 114). Similar observations have been made of Japanese-American relations. Noting the difference in time perceptions between the two countries, former ambassador to Tokyo, Mike Mansfield commented "We're too fast, they're too slow" (Cohen, 2004, p. 118).
Different perceptions of time across cultures can influence global communication. When writing about time perspective, Gonzalez and Zimbardo comment that "There is no more powerful, pervasive influence on how individuals think and cultures interact than our different perspectives on time—the way we learn how we mentally partition time into past, present and future." (Guerrero, DeVito & Hecht, 1999, p. 227)
Depending upon where an individual is from, their perception of time might be that "the clock rules the day" or that "we'll get there when we get there."[This quote needs a citation] Improving prospects for success in the global community requires understanding cultural differences, traditions and communication styles.[according to whom?]
The monochronic-oriented approach to negotiations is direct, linear and rooted in the characteristics that illustrate low context tendencies. The low context culture approaches diplomacy in a lawyerly, dispassionate fashion with a clear idea of acceptable outcomes and a plan for reaching them. Draft arguments would be prepared elaborating positions. A monochronic culture, more concerned with time, deadlines and schedules, tends to grow impatient and want to rush to "close the deal."
More polychronic-oriented cultures come to diplomatic situations with no particular importance placed on time. Chronemics is one of the channels of nonverbal communication preferred by a High context Polychronic negotiator over verbal communication. The polychronic approach to negotiations will emphasize building trust between participants, forming coalitions and finding consensus. High context Polychronic negotiators might be charged with emotion toward a subject thereby obscuring an otherwise obvious solution.
Time has a definite relationship to power. Though power most often refers to the ability to influence people (Guerrero, DeVito & Hecht, 1999, p. 314), power is also related to dominance and status (Guerrero, DeVito & Hecht, 1999, p. 315).
For example, in the workplace, those in a leadership or management position treat time and – by virtue of position – have their time treated differently from those who are of a lower stature position. Anderson and Bowman have identified three specific examples of how chronemics and power converge in the workplace – waiting time, talk time and work time.
Researchers Insel and Lindgren (Guerrero, DeVito & Hecht, 1999, p. 325) write that the act of making an individual of a lower stature wait is a sign of dominance. They note that one who "is in the position to cause another to wait has power over him. To be kept waiting is to imply that one's time is less valuable than that of the one who imposes the wait."
There is a direct correlation between the power of an individual in an organization and conversation. This includes both length of conversation, turn-taking and who initiates and ends a conversation. Extensive research indicates that those with more power in an organization will speak more often and for a greater length of time. Meetings between superiors and subordinates provide an opportunity to illustrate this concept. A superior – regardless of whether or not they are running the actual meeting – lead discussions, ask questions and have the ability to speak for longer periods of time without interruption. Likewise, research shows that turn-taking is also influenced by power. Social psychologist Nancy Henley notes that "Subordinates are expected to yield to superiors and there is a cultural expectation that a subordinate will not interrupt a superior" (Guerrero, DeVito & Hecht, 1999, p. 326). The length of response follows the same pattern. While the superior can speak for as long as they want, the responses of the subordinate are shorter in length. Albert Mehrabian noted that deviation from this pattern led to negative perceptions of the subordinate by the superior. Beginning and ending a communication interaction in the workplace is also controlled by the higher-status individual in an organization. The time and duration of the conversation are dictated by the higher-status individual.
The time of high status individuals is perceived as valuable, and they control their own time. On the other hand, a subordinate with less power has their time controlled by a higher status individual and are in less control of their time – making them likely to report their time to a higher authority. Such practices are more associated with those in non-supervisory roles or in blue collar rather than white collar professions. Instead, as power and status in an organization increases, the flexibility of the work schedule also increases. For instance, while administrative professionals might keep a 9 to 5 work schedule, their superiors may keep less structured hours. This does not mean that the superior works less. They may work longer, but the structure of their work environment is not strictly dictated by the traditional work day. Instead, as Koehler and their associates note "individuals who spend more time, especially spare time, to meetings, to committees, and to developing contacts, are more likely to be influential decision makers" (Guerrero, DeVito & Hecht, 1999, p. 327).
A specific example of the way power is expressed through work time is scheduling. As Yakura and others have noted in research shared by Ballard and Seibold, "scheduling reflects the extent to which the sequencing and duration of plans activities and events are formalized" (Ballard and Seibold, p. 6). Higher-status individuals have very precise and formal schedules – indicating that their stature requires that they have specific blocks of time for specific meetings, projects and appointments. Lower status individuals however, may have less formalized schedules. Finally, the schedule and appointment calendar of the higher status individual will take precedence in determining where, when and the importance of a specific event or appointment.
Developed by Judee Burgoon, expectancy violations theory (EVT) sees communication as the exchange of information which is high in relational content and can be used to violate the expectations of another which will be perceived as either positively or negatively depending on the liking between the two people.
When our expectations are violated, we will respond in specific ways. If an act is unexpected and is assigned favorable interpretation, and it is evaluated positively, it will produce more favorable outcomes than an expected act with the same interpretation and evaluation.
The interpersonal adaptation theory (IAT), founded by Judee Burgoon, states that adaptation in interaction is responsive to the needs, expectations, and desires of communicators and affects how communicators position themselves in relation to one another and adapt to one another's communication. For example, they may match each other's behavior, synchronize the timing of behavior, or behave in dissimilar ways. It is also important to note that individuals bring to interactions certain requirements that reflect basic human needs, expectations about behavior based on social norms, and desires for interaction based on goals and personal preferences (Burgoon, Stern & Dillman, 1995).