When Difference is Not Dagerous
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In (2001) “When Difference is not Dangerous: Modelling Intercultural Competence for Business”,
Giuseppina Cortese and Dell Hymes (eds), Textus XIV, 2, pp. 287-306.
David Katan
When Difference is not Dangerous:
Modelling Intercultural Competence for Business
____________________________________________________
1. Introduction
Interculturality, globalisation, „glocalisation‟ are some of the terms to
describe the global village atmosphere of business today, along with the
assertion that intercultural competence is necessary. A number of authors, as
Brian Spitzberg (1997: 380) mentions, have provided “a list of skills,
abilities, and attitudes … for competent interaction and adaptation”. Yet,
“there is no sense of integration or coherence across lists”. This paper will
begin with a discussion of „difference‟ and the competencies required to
communicate effectively in a different culture. I will also discuss the
beginnings of an integrated model of intercultural competence and will
discuss some of the problems involved in achieving them. The main ideas
for the model come from Neuro-Linguistic programming (NLP) and from
intercultural studies, while the ideas regarding competencies come from
business training programmes.
1.1 Response to ‘Difference’
It will be assumed here that individuals have the competencies necessary to
communicate within their own culture, and also that they do not naturally or
automatically possess the critical competencies necessary for dealing with
different cultures. As the title suggests, approach to “difference” will be a
central theme. As Bennett (1998: 3, emphasis in the original) says “the
intercultural communication approach is difference-based” (see also Barna
1998). According to Bennett (1993) and many others (e.g., Michael Page &
Judith Martin 1996: 46; Janet Bennett et al: forthcoming), the normal
response to what is different is ethnocentric. The type of response will vary
according to the degree that the surrounding environment is perceived to be
“‟different‟, and the level at which the difference is perceived.
In the world of travel and tourism, „difference‟ is the attracting factor. Erik
Cohen distinguishes response to another culture according to whether the
person is an organized or individual mass-tourist, explorer or drifter: “the
fundamental variable that forms the basis for the fourfold typology of tourist
roles proposed here is strangeness versus familiarity” (1972: 177). The
difference between the two “mass tourists” is the degree that they are
„institutionalized‟ (i.e. the extent to which their travel experiences are
organized by intermediaries within the tourism industry). Basically, though,
both types of mass tourist “like to experience the novelty of the
macroenvironment of a strange place from the security of a familiar
microenvironment” (ibid: 166). This need for familiarity and comfort Cohen
terms the “environmental bubble”. International business, of course, can be
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performed successfully from within one‟s own environmental bubble;
though, equally clearly, this will depend on the type and the degree of
foreign contact. Here, we will assume the more extreme situation of a
professional who will have been chosen for an assignment abroad, or will be
in regular face-to-face professional contact with multicultural teams.
If there is a period of holiday in another culture, for example, before an
assignment abroad, then the response to unfamiliarity may well be positive.
This is known as “the honeymoon period” (Levine and Adelman 1993: 41),
where difference attracts and arouses curiosity. However, just like any
honeymoon, this response to „the other‟ has little to do with immersion in
the day-to-day routine of intercultural life. It is, instead, the response of the
tourist from well inside his or her environmental bubble. Dell Hymes
(personal communication) is sceptical about the validity of this initial stage,
as are a number of other researchers, whose empirical research demonstrates
that predicted “the initial phase of psychological euphoria” (cf Colleen
Ward 1992: 131) simply does not occur during the first few weeks for Peace
Corps volunteers. The “honeymoon phase”, is, I suggest, the response of
Cohen‟s “mass-tourist”, from within the protection of their environmental
bubble.
Milton Bennett‟s (1993) Developmental Model of Intercultural Sensitivity
(DMIS), in fact, begins with the types of reaction individuals will tend to
have once removed from the protection of the bubble.
2. The Bennett Model
The DMIS has six stages, and each stage represents an important change in
beliefs about difference: “Specifically, we are interested in the way people
construe cultural difference” (ibid 1993: 24). Bennett‟s model is „culture
general‟ i.e. “it describes how learners overcome ethnocentrism regarding
their own cultures and how they achieve sensitivity to other cultures in
general” (Janet Bennett et al: forthcoming). It was developed to take into
account the very earliest developmental stage, from total cross-cultural
incompetence through to total competence.
This model, like any other model, is a generic classification of a long
process, and will not fit all circumstances. For further discussion see M.
Bennett (1993: 28) and J. Bennett et al (forthcoming).
2.1 The ethnocentric Stages
During „the honeymoon period‟, as we have already noted, individuals will
tend to be curious about the new culture, and may well learn to say “thank
you” and “hello/goodbye” in the foreign language: difference is stimulating
and expectations are positive. However, initially (stage 1 in the DMIS),
much of what is different will not actually be perceived. As John Gumperz
(1997: 45) puts it, differences in “contextualization strategies” remain
“undetected”. What little we do perceive about „the other‟ (whether it be the
language or the culture) will be distorted to fit our own cognitive
environment. Attention centres on our own interpretations based on
fulfilling our own expectations.
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Bennett calls this stage „Denial‟, and may also involve the use of social or
physical barriers so that more fundamental differences in habitus (Bourdieu
1990, Katan and Straniero-Sergio forthcoming) are simply not encountered,
and the environmental bubble can remain intact.
The next stage (2) is „Culture shock‟: “emotional reactions to the
disorientation that occurs when one is immersed in an unfamiliar culture and
is deprived of familiar cues ...” (Paige, 1993: 2). It is at this stage, outside
the protective habitus of the environmental bubble that we realise that there
is a difference; and hence that there is a real gap between our expected
world and the world we are dealing with - and we can no longer deny the
fact. The „undetetected‟ contextualization cues mentioned by Gumperz
(ibid), at this stage, result in “a significant number of breakdowns” The
most natural reaction to difference in others‟ behaviour, discourse patterns
and value systems is to defend our own, particularly because the difference
is felt as a threat to core beliefs regarding what is „right‟, „normal‟ and
„correct‟: “What is Different is Dangerous” (Hofstede 1991: 109). Geert
Hofstede calls one of his four cultural dimensions „Uncertainty Avoidance‟,
which relates to a culture‟s toleration of what is unfamiliar. As William
Gudykunst (1995: 12) notes “Anxiety is the affective (emotional) equivalent
of uncertainty”. To prevent anxiety building up, the first reflex response is
either „fight or flight‟.
„Fight‟ responses to this anxiety may include active „Denigration‟, a feeling
of „Superiority‟, or even „Reversal‟, which is reversed superiority, i.e. a
belief that one‟s own culture is inferior to another. In all cases, at this stage
of intercultural sensitivity, there is an implicit assumption that evolution
following one particular culture path is the best path for all cultures.
Professional Defence will often be in terms of flight. A recent survey by
William M. Mercer consultants showed that “placing individual employees
[and] whole families – often into quite unfamiliar and challenging
circumstances” (FTexpat: Feb 2001: 4) accounts for most failed
assignments. More exactly, the survey of over 100 multinationals revealed
“family difficulties” and “adversity to change” as the two most significant
(and highly interrelated) factors affecting the success or failure of an
international assignment. This confirms previous results cited in Daniel
Kealey (1996: 83), who also points to other research which estimates that
between 15% to 40% of American business personnel return early; less than
50% of those who stay perform adequately, and the estimated cost for US
firms, in direct costs alone, is (1992 figures) $2 billion.
The last attempt (3) “to preserve the centrality of one‟s own worldview”
(Bennett 1993: 41) is „Minimisation‟, which may include physical or
transcendental Universalism. Put simply, at this stage, the belief is that we
are all human beings biologically or we are all equal under the eyes of
God/Allah – a belief which necessitates a single world, united by pan-
cultural norms, values and beliefs.
Fundamental to moving towards intercultural competence is the realisation
that individuals tend to perceive difference through a simplified mental
model of the world which tells us what to expect. We will now discuss how
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this model functions before moving on to the ethnorelative stages and
intercultural competence.
2.1.1. Model of the World
Ideas regarding mental models of the world are well developed in, for
example, Johnson-Laird (1983), Sperber & Wilson (1986), Wallace Chafe
(1990) and Gary Palmer (1996). NLP, itself, was developed on the principle
of mental modelling to help therapists improve their success rate with their
clients‟ „limited model of the world‟ (Bandler and Grinder 1975). The
“Logical Levels of Culture” in Katan (1999a, 1999b) uses, and extends,
NLP theory to model Malinowski‟s (1923) “context of culture”. A further
refinement of the model is presented here, which takes specific account of
Bennett‟s model and the competencies required for successful cross-cultural
communication.
An earlier description of the mental model theory was put forward by one of
the forefathers of NLP, Alfred Korzybski ([1933] 1994: 58, emphasis in the
original), in which he used the metaphor of a “map”: “A map is not the
territory it represents, but, if correct, it has a similar structure to the
territory, which accounts for its usefulness” (cf. Saville-Troike 1989: 24).
This metaphor is particularly useful in intercultural communication as
cartographic maps are representations of topographic reality. They tell us
what to expect and orient us through a maze of local, regional, national or
international signs. The local maps cover a small area and are detailed.
Larger areas are either not covered by the map or are drawn with less detail.
The various filters and the Universal Modelling process are discussed in
Katan (1999a). Here, I would like to focus on 3 related processes in the
representation of „difference‟: Perception, Interpretation and Evaluation.
The evaluation of what is perceived externally will necessarily be according
to an internal map of the world. As Robert Rubenstein (1994: 1003) points
out “expectations about what is proper and good are cultural, and they are
encoded in a society‟s symbolic forms”. The founders of NLP, Bandler and
Grindler (1975: 10) call this filter „social genetics‟, which they define as “all
the categories or filters to which we are subject as members of a social
system: our language, our accepted ways of perceiving, and all the socially
agreed upon fictions”. So, what is potentially manifest may well be
discarded if it does not fit the cultural model of the world. If not deleted,
reality will tend to be distorted, or at least simplified so that it can fit the
model.
A further filter relates to individual constraints. A basic NLP tenet is that “If
the model of the client‟s experiences has pieces missing, it is impoverished.
Impoverished models ... imply limited options for behaviour. As the missing
pieces are recovered, the process of change in that person begins” (ibid: 41).
A simple extension that I would put forward is that a person who begins
working interculturally will also, necessarily, have a limited model of the
world, and too few options to communicate competently (cf. Spitzberg
1997: 384). It is, of course, these constraints that make it possible to orient
ourselves in the communication world so efficiently. We do not need to
process information from the external environment as if it were totally new,
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but can rely on our cognitive environment to make the causal links between
what is observed (the perception), the meaning (the interpretation) and the
logical response (the evaluation). Hence reality is what our map says it is.
2.2. Ethnorelative Stages
Acceptance (4) is the first ethnorelative stage and represents “a major
conceptual shift” (Bennett: 1993: 45). People at this stage recognise that
there are different maps of the world, first at the level of „Behaviour‟, then
at the level of underlying communication norms or strategies. At the
„Adaptation‟ stage (5) “new skills appropriate to different world views are
acquired as an additive process” (ibid: 52, original emphasis). What is
important to note is that they can only be acquired once the belief system is
open to change, and “learners ... are able to see their own behaviour in a
cultural context” (Janet Bennett et al: forthcoming).
At the final stage (6), „Integration‟, rather than flexibility at the Behavioural
or Strategic level, Identity itself is a much looser and more flexible concept.
People at this level are „citizens of the world‟ rather than regionally or
nationally anchored and are free to make „contextual evaluation‟. As far as
Bennett is concerned, intercultural competence is gained at the level of
Adaptation; and certainly, most professionals have absolutely no need to
reach the final level, which can be an extremely alienating experience.
3. Competencies
We should now turn to the particular competencies necessary for successful
management of tasks and relationships in an intercultural world. Clearly, the
concept refers to skills or more generic abilities, as Dell Hymes notes (1992:
34). There are, broadly speaking, four types of competence (in business
„competency‟ is the recurrent term): language, communicative, work-related
or performance and inter or cross-cultural.
3.1. Language Competence
Language competence is to do with a speaker‟s knowledge of what
constitutes a well-formed sentence in a language regardless of situation.
Pragmatic competence or Dell Hymes‟ (1986) “communicative
competence” widens the concept to include the individual competencies
essential for successful or appropriate performance, which he calls
dimensions, as follows: knowledge of the systemic potential; competence in
appropriateness, occurrence and feasibility (Hymes 1997 13). This type of
competency requires both knowledge and expectation of who may or may
not speak in certain settings, when, how, and through which routines, “in
short, everything involving the use of language and other communicative
dimensions in particular settings” (Saville-Troike 1989: 21).
3.2. Work Related/Performance Competencies
Work-related competencies provide a framework for making people in
organisations more effective and able to perform better, by using top
performers‟ behaviour, strategies and capabilities as the benchmark.
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Competence models are generally the result of work carried out by “an
expert panel” (Daniel Bouchard 1996: 131), a steering committee who
define the competencies for a given job or role. Information is collected
through hard facts (e.g. productivity data) and Behavioural Event Interviews
(BEIs) (Dale 1996: 43-49). BEIs are designed to “identify the thought and
behaviour patterns of people who are successful in the jobs being studied”
(Patricia Marshall 1996: 50). Results from these interviews are cross-
matched against „criterion groups‟, average performers, to distil the
behaviours or thinking patterns that are significantly different.
Yet, with regard to any intercultural component little has changed since
1990, when research carried out on the selection of employees to work
overseas (cited in Kealey 1996: 83) highlighted the fact that companies were
still continuing “to base their selection decisions primarily on technical
competence and experience and ignore the non-technical skills and
knowledge required for success in another culture”.
3.3. Work-Related Competencies and Cultures
Some work has been carried out by Hay/McBer (Larrere 1986: 68-73), for
example, in modelling intercultural competence for the business world.
They have designed job competency evaluations to highlight the differences
between „generic competencies‟, those found in, for example, successful
executives in a monoculture, and „critical‟ or „critical success differences‟,
those key competency differences which allow a small number of
professionals to be successful anywhere, whether it be “from one
organisation to another or from one culture to another or from one economic
circumstance to another” (Larrere 1996: 66).
Research, for example, carried out by Hay/McBer has isolated 5 critical
differences which they have added to their performance competencies.
1. Personal v Contractual Business Relationships
2. Bias for Action: Planning v Implementation
3. Exercising authority: Authoritarian v Participatory
4. Time horizon: Short v Long
5. Building Business Relationships: Personal v Contractual
These critical differences are posed as binary opposite cognitive
preferences, and are marked in their Global Adaptability Inventory in terms
of spread between the two extremes, and also in terms of their point of
balance between the two orientations. The closer the balance is to the centre,
and the wider the spread, the more globally adaptable the executive is
deemed to be:
Yet, these critical differences do not actually include any cognition of, or
interest in, culture. How individuals respond to another culture and what
resources they use once outside of their environmental bubble is totally
ignored.
3.4. Communicative Competencies and Culture
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Communicative competence models have also included references to factors
influencing intercultural competence. In fact, according to Palmer (1996:
23) Hymes‟s central concern was to “treat speech as a system of cultural
behaviour”. This is the level that Alessandro Duranti (1988: 210) calls
“situated discourse” and can be related to Bronislaw Malinowski‟s “context
of situation” (Malinowski 1935: 18; Katan 1999a:72).
A person‟s map of the world, of course, is more than a series of encultured
communicative language norms and routines. In order to communicate
appropriately, as Muriel Saville-Troike (1989: 24) actually makes clear, not
only do we need “Linguistic knowledge” and “Interaction skills”, but also
“Cultural knowledge”, and in particular shared social knowledge; values and
attitudes; cognitive maps/schemata, and enculturation process (transmission
of knowledge and skills).
Yet, there is a crucial difference in level between communicative and
intercultural competence. While communicative competence answers the
question “How these signs work to channel communication” (Gumperz
1997: 39), and focuses on the abilities necessary to communicate or
participate effectively in a given culture, intercultural competence addresses
the motivation, the values and the beliefs necessary to participate in another
community. As Hymes (1992: 47-48) notes, it is entirely possible for
individuals without communicative competence to participate in a
community “through skilful use of such proficiency as they have”. It is,
then, at the level of intercultural competence that individuals will be
motivated (and sustained) in their decision to participate; and the same
competence will be the first guide to potential success or („flight/fight‟)
failure.
3.5. Intercultural Competencies
As mentioned at the beginning of this paper, there are many intercultural
organisations that have produced a list of those critical competencies
necessary to relate effectively in a variety of cultural contexts. Daniel
Kealey‟s (1986: 84) research on a variety of groups in international
companies and the military concludes as follows: “contrary to popular
opinion, there was a subsequent consensus on the non-technical criteria
required for success in another culture”.
There is also a fair degree of consensus with a more recent list compiled by
TCO-Human Diversity Management-WorldWork (Trickey & Ewington
2001a: unpublished report). In all cases there are 10 orientations, which all
include „Interest in local culture‟ „Flexibility‟, „Openness‟, „Initiative‟ or
„Influencing‟, and „Positive Self-Image or Personal autonomy/Emotional
Resilience‟. TCO-Worldwork has a stronger accent on communication
(listening orientation, sensitivity to context, perceptiveness and
transparency) while Kealey‟s list focuses on more holistic factors, such as
„Empathy‟, „Respect‟, „Sociability‟ and „Tolerance‟.
To move away from lists, though, we need to think in terms of modelling
competency. The NLP map of the world, mentioned earlier, makes a good
beginning.
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4. Modelling the Map of the World
Dilts termed his model of the modelling process “The Unified Field Model”
(Dilts 1990: 138; O‟Connor & Seymour 1990: 88-92) after Einstein‟s
attempt to “tie together all physical theories into a single model”. It is, like
the rest of NLP, “an operational framework that synthesize[s] the fields of
neurology, linguistics and artificial intelligence” (Dilts 1996:1). My
adaptation was as follows :
SSLM
Past Future Present 1st
2nd
3rd
Environment
Visible behaviour
Norms/Action chains
Values
Beliefs
Cultural Identity
perceptual position
4.1 Meta Programs
A further modification is suggested by Mike Cechanowicz (2001: 1) who
has adapted the Model to take Meta Programs into account: “context free
filter systems that tell us what information is important to pay attention to ...
generalisations about importance which have belief systems to support
them”. Dilts, who coined the term for this type of filter says they “define our
general approach to a particular issue rather than the details” (1990: 217),
and organise what we sort for (e.g., „same‟ or „difference‟), or how we
orient ourselves to goals and problems, to others, with regard to time,
information organisation and chunk size (cf. Katan 1999a:167-176).
The exact number or type of Meta Programs involved in modelling reality
depends on the scholar. Shelle Rose Charvet (1997), following Roger
Bailey‟s business oriented “Language and Behaviour Profile”, itemises 14
Meta Programs, a reduction from the original 60 postulated by Leslie
Cameron Bandler. She defines these as “the specific filters we use to
interact with the world. They edit and shape what we allow to come in from
the outside world. They also mould what comes in from inside ourselves as
we communicate and behave in the world” (ibid: 11). The first six
categories show “how different people trigger their motivation” (ibid: 17),
i.e. what people will be open to perceiving, and in what terms they will
interpret what they have perceived. For example, the first motivation trait is
proactive/reactive. Will a person tend to act on the environment with little or
no consideration or rather wait, consider and analyse the situation before
acting? A successful interculturalist, as we shall see, will need a strong
reactive tendency.
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Another Meta Program sorts for „Sameness‟ or „Difference‟ (cf. Katan
1999a: 168). Which orientation is it more useful to be open to receiving?
Both lists of intercultural competencies mentioned above include
„Openness‟, which suggests, as the TCO-WorldWork document states:
“People who are open tend to be receptive to new ideas (‘new thinking’)
and keen to build relationships with people very different from themselves
(‘welcoming strangers’). They also accept the way others do things
(‘acceptance’), even when attitudes and behaviours are very different from
their own” (Trickey and Ewington 2001a).
The Meta Programme that these contextualised behaviours refer to is the
„Difference pattern‟, which has a less useful side to it: “People with a
Difference pattern love change; they thrive on it and want it to be constant
and major. They will resist static or stable situations” (Charvet 1997: 78).
More useful would be “Sameness with Exception and Difference (the
double pattern): People with this double pattern like change and
revolutionary shifts but are also comfortable where things are evolving.
They are happy with both revolution and evolution” (ibid).
The basic difference between „the lists‟ and Meta Programs is that “Meta
Programs simply describe the form of our door [through which we interact
with the world], what specifically we let in and out in a given situation. It is
this recognition ... that sets this tool apart from the psychometric profiles
that make sweeping generalizations about our personality” (ibid: 11).
4.2 Intercultural Competence Model
The adaptation of the “Logical Levels of Culture” model for intercultural
competence begins with the Meta Program filter, followed then by two sets
of Logical Levels. The first set represents the context of culture (cf. Katan
1999a: 72-74), which will act as a filter, deleting, distorting and generalising
what the Meta Programs have already modified. This map acts as an
environmental bubble; it provides the orientation and the communication
norms for the more individual map of the world to work with. An
individual‟s mission (direction in life), identity (beliefs about role), beliefs
(about „the other‟), cluster and order of values, and of course capabilities
will, in the first instance, be framed by the higher context of culture: „the
world‟. If we take the case of „the fluent fool‟ (Janet Bennett et al,
forthcoming ), “the person who learns language without learning culture”,
s/he will expect to work within this environmental bubble with all
communities, simply because there is no other map to work with:
Fundamentally, Dilts‟s model remains valid; each level still psychologically
encompasses the level below, following Whitehead & Russell (1910),
Korzybski (1933) and Bateson (1972: 177-200). A competent
interculturalist, on the other hand, according to the proposed model, will be
less subject to a context of culture. In fact, the framing process will initially
be more fluid and more interconnected. Michael Hall (2001) suggests there
is, in fact, a set of capabilities, values and beliefs operating simultaneously
at each logical level. As a person passes through to stages 5 and 6 of the
Developmental Model, so the framing is reversed, with the individual map
of the world framing, or determining, a particular context of culture to act
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within. Logically, for this to happen, there will need to be a meta-level,
above both sets of maps, able to organise and choose which contexts of
culture to activate. In a similar vein, Meinert Meyer (1991: 143) suggests
that, what he calls, transcultural competence is the ability to “stand above
both his (sic) own and the foreign culture”, whereas, for Meyer, intercultural
competence is more simply bi-cultural competence. There are two maps or
contexts of culture to choose from, but no meta-level or competency from
which to make that choice.
5. Meta-competences
The meta-thinking style related to choosing the most appropriate map was
originally outlined by Korzybski in the 1930‟s, and is the sign of the
breakthrough to the ethnorelative stages. Following Bennett‟s DMIS, at the
„contextual evaluation‟ stage, the interculturalist will have “the skill to shift
cultural context and the concomitant self-awareness necessary to exercise
choice” (1993: 61). There are two main aspects: intension/extension and
perceptual position.
5.1. Intension/Extension
Korzybski (1994: lviii) in his introduction to the second edition of his
treatise on General Semantics describes two orientations which he borrowed
from logic: „intension‟ and „extension‟. He pointed out (xlvi, emphasis in
the original) that “every identification is bound to be in some degrees a mis-
evaluation”. The perception, interpretation and evaluation filters mentioned
earlier are learnt „intensional‟ Aristotelian orientations. They are dangerous
when our map of the world, the “mere nervous constructs inside our skulls”
(ibid: lii), are believed to reflect reality, and not the learnt response: “we
react ‘as if’ our half-truths or false knowledge were „all there is to be
known‟. Thus we are bound to be bewildered, confused, obsessed with
fears, etc., because of mistakes due to our mis-evaluations, when we orient
ourselves by verbal structures which do not fit facts” (ibid: xlviii, emphasis
in original).
On the other hand „extensional‟, non-Aristotelian orientations, “induce an
automatic delay of reactions, which automatically stimulates the cortical
region and regulates and protects the reactions of the usually over-
stimulated thalamic regions” (ibid: lviii, emphasis in original). It is this
extensional orientation which allows people to be open to learning. What
this means is the ability to perceive and interpret (visualise in Korzybski‟s
language) without immediately evaluating, or rather, without responding
through conditioned reflexes. Common sense would probably tell us what
research has also found: that “expats who adjust well are non-judgemental
and non-evaluative when interpreting the behaviour of locals” (Redding
1996: 393). These expats have, what William Gudykunst (1995: 16) (citing
Langer) terms „mindfulness‟ (rather than „mindlessness‟): the ability to
“consciously decide to stop automatically processing information”.
This ability depends on the existence of another particular ability, the ability
to change frame or perceptual position, and to “stand above”.
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5.2. Perceptual Position
This is, at its most basic, “a particular perspective or point of view” (Dilts
1990: 218). It is similar to a Meta Program in that it is context free; and is
essential both for the extensional orientation and for shifting the order of
framing.
To make an informed decision an individual must be able to disassociate
from the anchoring context of one culture, and be able to decide which
context of culture to work within at any one time (or “such proficiency as
they have”) to produce the most effective behaviour. Disassociation,
through change in perceptual position, will always lower the emotional
involvement and anxiety with „the other‟, and automatically reduces the
„fight or flight‟ Meta Program response to perceived threat:
The first perceptual position is that of full internal association. The
individual does not perceive „the other‟, except in terms of „self‟. Any
perceived differences in reality are automatically „corrected‟ through the
Universal Modelling process to fit the person‟s internal model of the world.
An example given by Dilts (1990: 8-9) is of a psychiatric patient convinced
that he is dead. A doctor proves to him that this cannot be so by making an
incision in the patient‟s arm. The patient seeing the blood explains: “I‟ll be
damned. Corpses do bleed!”. In terms of interculturality this is equivalent to
the “tourist fantasy [which] rules out the possibility of authentic cultural
experience” (Bryan Turner 1994: 185).
The 2nd
perceptual position is still associated. The focus is external, towards
„the other‟, so difference is perceived as difference. The tourist is no longer
living out a fantasy; s/he is fully aware of the reality. The interpretation and
the evaluation, on the other hand, is still, however, internal, in terms of his
or own personal and culture-bound norms, which will not necessarily be
valued as expected.
The 3rd
perceptual position, on the other hand, is disassociated. In this
position an individual is able to adopt a third frame of reference, or rather a
meta-position, from which s/he is able to perceive, interpret and evaluate
both the model of the world of „self‟ and that of the „other‟. It is this level of
awareness, the 3rd
position, also known as „mind shifting‟ (see Katan 1999b:
Individual Map of the World
Mission Identity
Beliefs
Values
Contexts of Culture 1, 2, 3,....
Metaprograms
e.g. reactive, same with difference
Capabilities
Behaviour
Environment: Reality
part of Context of Culture 2
3rd perceptual
position.
A Meta-State
Identity-
interculturalist
Beliefs - relativity of
personal/cultural
maps
Beliefs
Values
Norms
Beliefs
Values
Norms
Beliefs
Values
Norms
1st position
2nd
position
Associated Perceptual Positions Disassociated Perceptual Position
Intercultural Competence
Communicative Competence
Performance competence
Language competence
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Katan 12
419) which is absolutely vital to intercultural competence. Giuseppina
Cortese (1999: 348), writing about the translator, also points to the
importance of “Mobilizing the higher-order cognitive resources, which have
scope at the metalevel ... to question all the meaning making levels of a text
...”.
The ability to disassociate, to move above one particular mindset, logically
entails entering and associating into another mindset which is at a meta-
level to both one‟s own map of the world and that of the context of culture.
This is what Michael Hall (1995: 12-13, emphasis in the original) calls a
“meta-state”: These “…represent highly complex pieces of awareness
involving self-reflexive consciousness ... This unique human ability to think
about oneself, one‟s thinking, feeling, choosing, behaving, etc. creates the
ability to transcend one‟s immediate time, space, being, values,
experiences, etc. and to bring other awareness to bear upon things”.
6 Training for competence
As Korzybski ([1933] 1994: 456, emphasis in the original) makes clear, “it
is practically impossible, without special training” to transcend one‟s
socially conditioned reflexes . There is, in fact, now a clear idea of the need
to concentrate on those areas “associated with success that are perhaps more
amenable to modification through cross-cultural training programs …”
(Kealey 1996: 84). Examples cited by Kealey are “work role clarity” and
“cultural knowledge” compared with the less modifiable “individual‟s
flexibility or capacity for relationship building”. The TCO-WorldWork list
of „untrainables‟ includes: Openness, (aspects of) Flexibility, Personal
autonomy, and Emotional resilience.
Gudykunst et al (1996: 62) actually warn against the reports (that they
themselves cite) which suggest that short-term experiential cultural
sensitivity training is effective in increasing cultural awareness and
potentially changing attitudes. In fact, a number of interculturalists working
in business believe that the training can only be effective during or after a
trainee has lived or worked in another culture (Williams and Bent: 1996:
392). Trickey (personal communication) disagrees and continue to use, for
example, „Culture Shock‟ simulations to raise awareness of the intercultural
dimension (for further discussion see Barna 1983; Furnham 1993: 100; J.
Bennett et al forthcoming, Weaver 1993: 162). Most of the argument can be
reduced to questions regarding the trainee‟s ability to handle the anxiety of
experiencing culture shock, which may be simulated in terms of content, but
is certainly not so in terms of trainee response.
Other aspects can have a more serious affect on training: the competence
of the trainer; the limited time usually available to attempt to induce change;
and the clash between trainee and the overall organizational needs, both real
and imagined. Trickey and Ewington, for example, accept that the following
competencies are not trainable: Openness, Personal autonomy, (aspects of)
Flexibility and Emotional resilience. Unfortunately these also happen to be
the fundamental competencies required for assignments abroad and for
regular face-to-face business in an international context. “Openness” is
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Katan 13
related to the “Same/Difference” sorting pattern and Bennett‟s DMIS. Only
when a trainee is at stage 4 will a trainee be motivated to learn about and
respect difference. Clearly, this will be an „intellectual‟ stage 4. In practice,
actual and prolonged contact with „difference‟ outside the protective
environmental bubble will tend to result in some form of culture shock and
negative evaluation, however positive and „open‟ the intentions (cf. Colleen
Ward 1992: 131) .
6.1 Towards a Hierarchy of Competencies
Though there is not the space here to develop or support the argument, I
would suggest that the „untrainables‟ are specifically linked to meta-
programmes and perceptual position, and hence true intercultural
competencies while the other competencies are communicative
competencies, which can be more easily developed. These competencies
underused resources within an individual‟s map of the world, such as
Perceptiveness, Listening Orientation, and Transparency. Below these are
the technical/work related competencies and language competence, which
can only be activated appropriately across cultures once the meta
programmes and perceptual positions are functioning at interculturally
competent level.
With regard to the essential competencies, according to NLP: “Meta
Programs may appear to be part of our individual nature, and therefore
permanent; in fact [they] can shift in response to changes in ourselves and
our surrounding environment” (Charvet 1997: 11), which is exactly in line
with Bennett‟s Developmental Model. NLP methodology has been
developed around change, and in particular around opening up options in an
individual‟s map of the world, though Meta Program modification is
certainly more problematic (cf Cechanowicz 2001: 1). This is not the area,
though, for intercultural trainers, but for therapists, which leads to the
greatest problem regarding Meta Program change for intercultural
competence. NLP generally operates on the one condition that the client is
at least aware that a change of some sort is required. Very often, however,
the professionals who would most benefit from change are those least likely
to be interested in making any. These people will be firmly anchored to one
of the ethnocentric stages, which they believe reflects reality. These
participants, managers, who are used to taking the initiative and making
decisions based on their own resources, do not perceive any need to change
their highly developed (and highly rewarded) intension orientation.
6.2 Intercultural training today
With this realisation, a number of organisations are now using a
psychometric inventory of cross-cultural sensitivity to assess a participant
before any training (Mitchell Hammer 1988). They are designed to generate
a graphic profile of an individual‟s predominant stage of development. A
more recent test, in the process of being produced (Trickey and Ewington
2001) is called the “International Profiler”. The aim of this questionnaire is
not so much to test how ethnocentric or ethnorelative an individual is, but
rather to generate a more complete profile of orientations, the potential
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Katan 14
competencies. The same test may also be used to benchmark the job itself;
so professional intercultural encounters and assignments may soon be
classified according to a specific profile of intercultural competencies to be
matched by suitable professionals. We are still, though, a long way from
overcoming the first barrier and ensuring that what is different be a
challenge rather than a danger.
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Katan 15
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