Contributions of Asian Perspectives to a Global Theory of Health Communication

“The Asian theories bring constructs of compassion, emotion, collective response and spiritual calmness to communication processes.”

This presentation contributed to the “Mainstreaming Global Theories” panel by describing communication theories from Asian scholarship. The panel sought to share theoretical perspectives from the West, Africa, Latin American, and Asia and was based on the idea that global efforts to improve health communication research and practice will be stronger if researchers and practitioners have a broader palette of theories to work from and are able to apply theoretical constructs that best match the local needs of projects.

As stated in the abstract: “The Asian theories are diverse with the East Asian and South Asian theories being similar yet distinct. The similarities come from the basic belief in the interconnectedness of social relations across space and time. The Asian theories bring constructs of compassion, emotion, collective response and spiritual calmness to communication processes. These constructs are relevant to many modern communication contexts.”

The presentation starts off by looking at the Confucian doctrine, which is more applicable to interpersonal communication as opposed to mass media. Kapadia-Kundu outlines the following Confucian principles which have influenced East Asian communication patterns:

• Interpersonal, daily communication is based on structured rules of communication related to respect, age, etc.
• Communication depends on the harmony between your inner feelings (Jen), which incorporates humanism, warm feelings between people, and rationalisation; and outer expressions (Li), which includes propriety, polite behaviour, rules of communication, and is based on respect and deference.
• Values of compassion, concern for others, sincerity are core to achieving harmonious interpersonal communication.

The presentation explains that communication strategies using Confucian principles should:

• Include values (sharing, collectivity, trust) that are deeply embedded in the culture of the audience;
• Assess rules of interpersonal communication in an audience;
• Understand the importance of an individual’s affection and reverence towards family and extend it to society; and
• Prioritise relational over individual approaches.

The presentation then goes not to examine Sadharanikaran, an India theory of communication, which is more suited to mass media. It provides a framework to understand emotions and emotional response, addresses non cognitive constructs of persuasion, and
non cognitive aspects of audience response. As explained in the presentation abstract, “Sadharanikaran, meaning ‘simplification without dilution’, represents a communication tradition that includes simplification, rasa (emotion), sahridaya (compassion with affection), asymmetry (hierarchy) and social universalization (Kapadia-Kundu, 1994). Sadharanikaran explains the relational and social processes of communication. It articulates emotion and collective social change as central responses to communication, outlining ‘compassion with affection’ as an essential element for ‘real’ communication and recognizing that in some socio-cultural settings, asymmetrical communication occurs.”

Communication strategies using Sadharanikaran should:

• Address emotions and emotional response;
• Include “shared compassion” as a core approach;
• Simplify content and messages without dilution; and
• Include appeals for collective response.

Kapadia-Kundu mentions examples of the empirical application of Sadharanikaran, which has been used to promote hand-washing with soap after defecation in rural Maharashtra, India, and used to develop a state level communication strategy for Uttar Pradesh, and to design an intervention for adolescents.

The presentation then looks at Buddhism and communication theory. The core tenet of Buddhist thought is enlightenment and is considered something every person can attain. Buddhism introduces the concept of “intra” communication where communication occurs beyond language.

Finally, the presentation looks at Nagarjuna and modern communication, which focuses on four concepts:

• Relativity (concept of time);
• Causality - considered as not as linear but circular - effect can lead to a cause and vice versa. For example, attitude can lead to a behaviour but behaviours also influence attitudes;
• Linguistic productivity (communication beyond language) - proposes that ultimate communication can occur without linguistics (intra communication, meditation); and
• Agency - which questions the relationship between the communication agent and the action being promoted.

In conclusion, Kapadia-Kundu proposes a way forward that combines components of Jen and Ubuntu as outlined in a study by June Ock Yum (2007), which looks at the linkages between the two.

On a practical level, the presentation abstract provides the following insight into how Asian theory can influence health communication activities on the ground: “Asian theories provide frameworks that can enable persuasive routes other than cognition. For example, media campaigns can promote ‘shared compassion’ in health providers, family members and the community at large. Community level interventions can be designed to evoke emotional wellbeing. Techniques of collective influence can be utilized to promote health seeking and other health behaviours.”