Components of Intercultural Communication Competence

Intercultural communication competence (ICC) is the ability to communicate effectively and appropriately in various cultural contexts. There are numerous components of ICC. Some key components include motivation, self- and other knowledge, and tolerance for uncertainty.

Motivation

A person’s motivation for communicating with people from other cultures must be considered. Motivation is the root of a person’s desire to foster intercultural relationships and can be intrinsic or extrinsic (Martin & Nakayama, 2010). Put simply, if a person isn’t motivated to communicate with people from different cultures, then the components of ICC discussed next don’t matter. If a person has a healthy curiosity that drives him or her toward intercultural encounters in order to learn more about self and others, then there is a foundation from which to build additional competence-relevant attitudes and skills. This intrinsic motivation makes intercultural communication a voluntary, rewarding, and lifelong learning process. Motivation can also be extrinsic, meaning that the desire for intercultural communication is driven by an outside reward like money, power, or recognition. While both types of motivation can contribute to ICC, context may further enhance or impede a person’s motivation to communicate across cultures.

Members of dominant groups are often less motivated, intrinsically and extrinsically, toward intercultural communication than members of nondominant groups because they don’t see the incentives for doing so. Having more power in communication encounters can create an unbalanced situation where the individual from the nondominant group is expected to exhibit competence, or the ability to adapt to the communication behaviors and attitudes of the other. Even in situations where extrinsic rewards like securing an overseas business investment are at stake, it is likely that the foreign investor is much more accustomed to adapting to United States business customs and communication than vice versa. This expectation that others will adapt to our communication can be unconscious, but later ICC skills we will learn will help bring it to awareness.

The unbalanced situation described above is a daily reality for many individuals with nondominant identities. Their motivation toward intercultural communication may be driven by survival in terms of functioning effectively in dominant contexts. A phenomenon known as code-switching, in which individuals from nondominant groups adapt their communication to fit in with the dominant group, is a good example. In such instances, nondominat groups may “talk white” by conforming to what is called “standard English,” women in corporate environments may adapt masculine communication patterns, people who are gay or lesbian may self-censor and avoid discussing their same-gender partners with coworkers, and people with nonvisible disabilities may not disclose them to avoid judgment.

While intrinsic motivation captures an idealistic view of intercultural communication as rewarding in its own right, many contexts create extrinsic motivation. In either case, there is a risk that an individual’s motivation can still lead to incompetent communication. For example, it would be exploitative for an extrinsically motivated person to pursue intercultural communication solely for an external reward and then abandon the intercultural relationship once the reward is attained. These situations highlight the relational aspect of ICC, meaning that the motivation of all parties should be considered. Motivation alone cannot create ICC.

Knowledge

Knowledge supplements motivation and is an important part of building ICC. Knowledge includes self- and other-awareness, mindfulness, and cognitive flexibility. Building knowledge of our own cultures, identities, and communication patterns takes more than passive experience (Martin & Nakayama). We learn who we are through our interactions with others. Developing cultural self-awareness often requires us to get out of our comfort zones. Listening to people who are different from us is a key component of developing self-knowledge. This may be uncomfortable because we may realize that people think of our identities differently than we thought.

The most effective way to develop other knowledge is through direct and thoughtful encounters with other cultures. However, people may not readily have these opportunities for various reasons. Despite the overall diversity in the United States, many people still only interact with people who are similar to them. Even in a racially diverse educational setting, for example, people often group off with people of their own race. While a heterosexual person may have a gay or lesbian friend or relative, they likely spend most of their time with other heterosexuals. Unless you interact with people with disabilities as part of your job or have a person with a disability in your friend or family group, you likely spend most of your time interacting with able-bodied people. Living in a rural area may limit your ability to interact with a range of cultures, and many people do not travel internationally regularly. Because of this, we may have to make a determined effort to interact with other cultures or rely on educational sources like college classes, books, or documentaries. Learning another language is also a good way to learn about a culture because you can then read the news or watch movies in the native language, which can offer insights lost in translation. It is important to note, though, that we must evaluate the credibility of the source of our knowledge, whether it is a book, person, or other source. Also, knowledge of another language does not automatically equate to ICC.

Mindfulness

Developing self- and other-knowledge is an ongoing process that will continue to adapt and grow as we encounter new experiences. Mindfulness and cognitive complexity will help as we continue to build our ICC (Pusch, 2009). Mindfulness is a state of self- and other-monitoring that informs later reflection on communication interactions. As mindful communicators, we should ask questions that focus on the interactive process, like “How is our communication going? What are my reactions? What are their reactions?” Adapting our communication at the moment based on our answers to these questions is a skill that comes with a high level of ICC. Reflecting on the communication encounter later to see what can be learned is also a way to build ICC. We should then be able to incorporate what we learned into our communication frameworks, which requires cognitive flexibility. Cognitive flexibility refers to the ability to continually supplement and revise existing knowledge to create new categories rather than forcing new knowledge into old categories. Cognitive flexibility helps prevent our knowledge from becoming stale and also prevents the formation of stereotypes, and can help us avoid prejudging an encounter or jumping to conclusions. In summary, to be better intercultural communicators, we should know much about others and ourselves and be able to reflect on and adapt our knowledge as we gain new experiences.

Tolerance for Uncertainty

Motivation and knowledge can inform us as we gain new experiences, but how we feel in the moment of intercultural encounters is also important. Tolerance for uncertainty refers to an individual’s attitude about and level of comfort in uncertain situations (Martin & Nakayama, 2010). Some people perform better in uncertain situations than others, and intercultural encounters often bring uncertainty. Whether communicating with someone of a different gender, race, or nationality, we are often wondering what we should or shouldn’t do or say. Situations of uncertainty most often become clearer as they progress, but the anxiety that an individual with a low tolerance for uncertainty feels may lead them to leave the situation or otherwise communicate in a less competent manner. Individuals with a high tolerance for uncertainty may exhibit more patience, waiting on new information to become available or seeking out information, which may then increase the understanding of the situation and lead to a more successful outcome (Pusch, 2009). Individuals who are intrinsically motivated toward intercultural communication may have a higher tolerance for uncertainty, in that their curiosity leads them to engage with others who are different because they find the self- and other-knowledge gained rewarding.

Cultivating Intercultural Communication Competence (ICC)

Has learning about another culture changed or enhanced your impressions for the better?  The gateway to such connections is intercultural communication competence.  Another way to view intercultural communication competence is the ability to communicate and behave in appropriate ways with those who are culturally different.  You are interculturally competent when you adapt to cultural differences by co-creating spaces, teams, and organizations that are inclusive, effective, innovative, and satisfying.  You can strengthen your intercultural communication competence by becoming more world-minded, practicing attributional complexity, and using communication accommodation. ICC is less about a list of rules and more about a box of tools.

World-Mindedness

By possessing world-mindedness, you demonstrate acceptance and respect toward other cultures’ beliefs, values, and customs or worldviews (Hammer, Bennett & Wiseman, 2003; Merryfield, et al (2008).  Practicing world-mindedness happens in three ways.  First, you must accept others’ expression of their culture or co-culture as a natural element of their communication patterns (Chen & Starosa, 2005).  Second, you should avoid any temptation to judge others’ worldviews as “better” or “worse” than your own.  Third, treat people from all cultures with respect.

By practicing world-mindedness, you are more than just tolerating cultural differences that you find perplexing or problematic, you are preserving others’ dignity. World-mindedness is the opposite of ethnocentrism or the belief that one’s own cultural beliefs, attitudes, values, and practices are superior to others. Ethnocentrism is not the same thing as patriotism or pride in your own cultural heritage. You can be patriotic and proud of your own heritage without being ethnocentric.  Ethnocentrism is a comparative evaluation where people view their own culture or co-culture as the standard against which all other cultures should be judged (Sumner, 1906; Neulip & McCroskey, 1997).  Consequently, such people tend to view themselves as competent communicators and people from other cultures as incompetent communicators.

Attributional Complexity

Practicing attributional complexity means that you acknowledge that other people’s behaviors have complex causes.  You have the ability to observe others’ behavior and analyze the various forces that might be influencing it.  For example, rather than deciding that a reserved classmate is unfriendly, you might consider cultural theories about communication styles, and language usage before passing judgment.

In addition, you might check you might want to use perception checking to check your understanding of someone’s words or behaviors. Perception-checking helps us try to see things from another perspective. It allows us to examine how people from other cultural backgrounds make decisions and allows us to make comparisons of their approaches to ours.  nd finally, it allows others to explain the reasons for their behavior and allows us to validate their explanations rather than challenging them.

Communication Accommodation

Another way to strive for intercultural communication competence is to embrace communication accommodation by meshing your communication with the behaviors of people from other cultures.  People are especially motivated to adapt their communication when they see social approval, when they wish to establish relationships with others, and when they view the language use of others as appropriate (Giles, Coupland, & Coupland, 1991). What does this mean for intercultural communicators? Try adapting to other people’s communication preferences (Bianconi, 2002). Notice how long a turn people take when speaking, how quickly or slowly they speak, how direct or indirect they are, and how much they appear to want to talk compared to you. You may also need to learn and practice cultural norms for nonverbal behaviors, including eye contact, power distance, and touch.  Use caution to avoid inappropriate imitation though.  Mimicking could be considered disrespectful in some cultural contexts, whereas an honest desire to learn is often interpreted positively on the road to intercultural communication competence.

Experiential Learning and Reflective Practice

Learning allows us to foster attitudes that motivate us, discover knowledge that informs us, and develop skills that enable us (Bennett, 2009). To foster attitudes that motivate us, we must develop a sense of wonder about culture. This sense of wonder can lead to feeling overwhelmed, humbled, or awed (Opdal, 2001). This sense of wonder may correlate to a high tolerance for uncertainty, which can help us turn potentially frustrating experiences we have into teachable moments.

Discovering knowledge that informs us is another step that can build on our motivation. One tool involves learning more about our cognitive style, or how we learn. Our cognitive style consists of our preferred patterns for “gathering information, constructing meaning, and organizing and applying knowledge” (Bennett, 2009). As we explore cognitive styles, we discover that there are differences in how people attend to and perceive the world, explain events, organize the world, and use rules of logic (Nisbett, 2003). Some cultures have a cognitive style that focuses more on tasks, analytic and objective thinking, details and precision, inner direction, and independence, while others focus on relationships and people over tasks and things, concrete and metaphorical thinking, and group consciousness and harmony.

Developing ICC is a complex learning process. At the basic level of learning, we accumulate knowledge and assimilate it into our existing frameworks. But accumulated knowledge doesn’t necessarily help us in situations where we have to apply that knowledge. Transformative learning takes place at the highest levels and occurs when we encounter situations that challenge our accumulated knowledge and our ability to accommodate that knowledge to manage a real-world situation. The cognitive dissonance that results in these situations is often uncomfortable and can lead to a hesitance to repeat such an engagement. One tip for cultivating ICC that can help manage these challenges is to find a community of like-minded people who are also motivated to develop ICC.

Developing skills that enable us is another part of ICC. Some of the skills important to ICC are the ability to empathize, accumulate cultural information, listen, resolve conflict, and manage anxiety (Bennett, 2009). Again, you are already developing a foundation for these skills by reading this book, but you can expand those skills to intercultural settings with the motivation and knowledge already described. Contact alone does not increase intercultural skills; there must be more deliberate measures taken to fully capitalize on those encounters. While research now shows that intercultural contact does decrease prejudices, this is not enough to become interculturally competent. The ability to empathize and manage anxiety enhances prejudice reduction, and these two skills have been shown to enhance the overall impact of intercultural contact even more than acquiring cultural knowledge. There is intercultural training available for people who are interested. If you can’t access training, you may choose to research intercultural training on your own, as there are many books, articles, and manuals written on the subject.

Reflective practices can also help us process through rewards and challenges associated with developing ICC. As we open ourselves to new experiences, we are likely to have both positive and negative reactions. It can be very useful to take note of negative or defensive reactions you have. This can help you identify certain triggers that may create barriers to effective intercultural interaction. Noting positive experiences can also help you identify triggers for learning that you could seek out or recreate to enhance the positive (Bednarz, 2010). A more complex method of reflection is called intersectional reflexivity. Intersectional reflexivity is a reflective practice by which we acknowledge intersecting identities, both privileged and disadvantaged, and implicate ourselves in social hierarchies and inequalities (Jones Jr., 2010). This method brings in the concepts of dominant and nondominant groups and the privileges/disadvantages dialectic we discussed earlier.

While formal intercultural experiences like studying abroad or volunteering for the Special Olympics or a shelter for gay, lesbian, bisexual, transgender, and queer (GLBTQ) youth can result in learning, informal experiences are also important. We may be less likely to include informal experiences in our reflection if we don’t see them as legitimate. Reflection should also include “critical incidents” or what I call “a-ha! moments.” Think of reflection as a tool for metacompetence that can be useful in bringing the formal and informal together (Bednarz, 2010).