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- Cultural differences
- Assessment
- Assessment instruments
- Criticisms
- Etiquette in Asia
- Appointments
- Elders
RequirementsBasic needs are sensitivity and self-consciousness: the understanding of other behaviors and ways of thinking as well as the ability to express one's own point of view in a transparent way with the aim to be understood and respected by staying flexible where this is possible, and being clear where this is necessary. It is a balance, situatively adapted, between four parts:
Cultural differencesSee also: Geert Hofstede Cultural characteristics can be differentiated between several dimensions and aspects; the ability to perceive them and to cope with them is one of the bases of intercultural competence.
AssessmentFor assessment of intercultural competence as an existing ability and/or the potential to develop it (with conditions and timeframe), the following characteristics are tested and observed: ambiguity tolerance, openness to contacts, flexibility in behavior, emotional stability, motivation to perform, empathy, metacommunicative competence, polycentrism. Assessment instrumentsAssessment of cross-cultural competence (3C) is another field rife with controversy. One survey identified eighty-six assessment instruments for 3C.[10] The Army Research Institute study narrowed the list down to ten quantitative instruments for further exploration into their reliability and validity.[2] Three examples of quantitative instruments include the Inter-cultural Development Inventory, the Cultural Intelligence Scale, and the Multi-cultural Personality Questionnaire.[2] Qualitative assessment instruments such as scenario-based assessments are also useful tools to gain insight into inter-cultural competence. These have proven valuable in poorly defined areas such as 3C.[11][12][13][14] Intercultural coaching frameworks, such as the ICCA™ (Intercultural Communication and Collaboration Appraisal), do not attempt an assessment, but provide a guidance for personal improvement based on an identification of personal traits, relative strengths and weaknesses. [15][16] Research in the area of 3C assessment, while thin, also underscores the value of qualitative instruments in concert with quantitative ones.[17][18][19] CriticismsIt is important that cross-cultural competence training and skills not break down into application of stereotypes of a group of individuals. Although the goal is to promote understanding between groups of individuals that, as a whole, think somewhat differently, it may fail to recognize the specific differences between individuals of any given group. These differences can often be larger than the differences between groups, especially with heterogeneous populations and value systems.[20] In addition the tendency of 3C training to simplify migration and cross-cultural processes into stages and phases has been criticized by Madison (2006),[21] whose research emphasizes an existential and more subjective view of such experiences. Etiquette in AsiaAs expectations regarding good manners differ from person to person and vary according to each situation, no treatise on the rules ofetiquette nor any list of faux pas can ever be complete. As the perception of behaviors and actions vary, intercultural competence is essential. However, a lack of knowledge about the customs and expectations of Asian people can make even the best intentioned person seem rude, foolish, or worse. AppointmentsIn many situations, an emphasis is placed on promptness and appropriate attire. Breaking social commitments, such as appointments or even casual plans to meet with friends, can be a serious faux pas. Preventing another person from keeping a commitment, especially with family, is rude as well. EldersSpecial respect is paid to older people in many circumstances. This can include standing when older people enter a room, always greeting older people before others present (even if they are better known to the speaker), standing when speaking to one’s elders and serving older people first at a meal table. Touching the head, shoulders or back of an older person can be considered disrespectful, even if the intent is to comfort or indicate affection. Older people are rarely referred to by first names; they are addressed with such honorifics as Mr. and Mrs. or the appropriate non-English equivalents. Sometimes terms such as "Uncle" or "Auntie" are appropriate for older non-relatives. For example, the young people (in China) will call an older person as "Ye Ye" (grandfather), and "NaiNai" (grandmother), "Ah Yi" (aunt), and "ShuShu" (uncle) as a sign of respect even if that person is not family by blood. In India, elders are given priority over younger people in a range of social settings. For example, it is impolite for a young person to be sitting while an elder is standing, in this case, even if there is a free seat, the young person will offer their seat to the elder in concern. Another example would be if an elder is carrying something of considerable weight, and a young person has their hands free, it is expected of the young person to offer assistance to the elder in concern. As with all other Asian cultures, young people in India address any older unrelated person by the closest plausible relation i.e. a slightly older person of the same generation may be referred to as elder brother, or elder sister in the respective language while an elderly person may be referred to as auntie, uncle, grandpa or grandma as appropriate, again in each respective language. As with many other Asian lingual spheres, Indian languages follow strict honorifics that must be abided by.[citation needed]
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