Stages of Being Foreign as Portrayed in Daughter of Keltoum and Lost Birds

The article is devoted to the scientific heritage of Andrei Yakovlevich Bolshunov, a thinker, scientist, and mentor who made an outstanding contribution to science and didactics. The article examines the role of intercultural communication in the sociocultural sphere as a basic one for other spheres of society’s life, including politics, education, science, and economics. In this paper, we presented the authors’ model of intercultural communication in the sociocultural sphere in the form of a map of the lifeworlds. Under the term ‘lifeworld’, we understood by the authors as an intersubjective shared everyday world of the individual. Analysis of the relationship between sociocultural lifeworlds in dynamics makes it possible to ascertain the presence of transformations, decentrations, reassembly of social, global tensions. Overcoming the crisis of confidence, reducing international tension, according to the authors, is possible through the creation of a common global lifeworld. Finally, we propose a specific practices that contribute to creating a space of intersubjectively shared meanings, deliberative activities based on the model of absolute hospitality and the circulation of gifts.

The aim of the article is to define the state of the modern intercultural dialogue situation in the act of the intercultural dialogue.Research methodology. This article is a theoretical analysis of a modern intercultural dialogue situation, in course of which the concept of a dialogue as a process particularly relevant to modern culture has been considered.Results. The article determines the following factors that characterize the existence of a model of modern intercultural communication: the speed of sociocultural processes, the increase of the number of dialogue contacts, different ways of intercultural dialogue communication, the emergence of a risk of possible “failures” of intercultural communication (transgressions). These factors make it possible to define the model as a situational, dissipative and transgressive process.Novelty. An attempt is made in this paper to define the state of the dialogue situation as part of the process of the dialogue of cultures.The practical significance. The article discusses the concept of determining the state of the intercultural dialogue situation, the need of which underlies the further study of the dialogue of cultures. It is necessary for the use in constructing a model of intercultural communication.

This paper provides a general model of intercultural communication with a focus on the actual observable features of communication, including written, spoken and gestural features, and what influences the occurrence of these features. The model is thus different from most other general accounts such as those of Hofstede or Inglehart and Welzel which mostly focus on values and attitudes and are based on questionnaires rather than observation. The paper also includes a discussion of problems and solutions related to intercultural communication on an individual and societal level. The paper opens with a discussion of terminology and concepts relating to communication, culture, and intercultural communication. A model is then proposed of similarities and differences between languages and cultures concerning individual and interactive-collective communicative behavior (Sections 2–5). As part of the model, there is a discussion of the contextual factors that influence both types of behavior (Section 6). Comparisons between different languages and cultures are made throughout. In the next sections, I return to a consideration of the context and discuss some of the problems related to intercultural communication (Sections 7–8). Following this, I consider some solutions to these problems (Section 9). Finally, I attempt to formulate some conclusions (Section 10).

This essay examines the historical dimension of intercultural competence. Company records from BMW and Siemens archives are used as sources in order to check the most important theories and models of intercultural com munication empirically. Theories of e.g. cultural standards, culture shock, and critical incidents are analysed in three sections: Culture, cultural standards, and intercultural competence (2), Expatriates and intercultural personality (3), and Intercultural negotiations (4). Each section con tains a theoretical part, an empirical part, and an analysis how both fit together. A last section (5) shows the greater dimensions of Historical Xenology as new research field.

Standard models of human communication do not highlight differences in message construction and channel use important for effective intercultural exchanges. A chan nel-ratio model of intercultural communication extends the application of the concept of high context /low context cultures and is configured so that it may accommodate the dynamics of a face-to-face interaction. Examples from intercultural focus groups and from the intercultural communication literature show the application of the model. The needs of business people in regard to simplicity, relevance, and completeness have been balanced in the construction of the model. The use of the model as a framework on which the student or business person can organize information is highlighted. Im plications for training and research and in intercultural communications are dis cussed.

The research aimed to examine (1) the anxiety experienced by Pattani Students when they first mingled with Kembangarum residents, (2) the anxiety management used by Pattani Students, (3) the model of intercultural communication between Pattani students and Kembangarum residents. The type of the research used in this study is a case study. While the approach was qualitative approach. Data collection techniques used were in-depth interviews and participatory observation. The subject of the study is Pattani students and Kembangarum residents. The findings showed there was a cultural shock experienced by Pattani students when they first lived in Kembangarum. The cultural shock resulted in anxiety and uncertainty when they communicate with the locals. To overcome this anxiety, Pattani students used Gudykunst’s three anxiety management, those are the self-concept, motivation and, reaction to the locals. The communication model used by Pattani students was intercultural approaches by prioritizing dialectics and interpretation of community behavior.

The article is devoted to the analysis of intercultural communication as solidarity between ethnic communities in the era of globalization processes. Intercultural communication, being the dominant and determinant of modern society, acquires even greater significance in connection with the processes of globalization and intensive migration, the need for interaction and peaceful coexistence of large and small ethnic groups and the formation of the cultural diversity of society. Authors discuss the problems of communication at the level of various ethnocultural groups. The article also describes the problems of theoretical and practical approaches to the formation of intercultural communication, which developed over several decades. In this paper, authors presented various models of intercultural communication and their components. The authors presented a short version of the definitions in the field of legislation.

The article analyzes and describes the current challenges faced by intercultural communication in the XXI century in a globalizing and contradictory world. Conceptual approaches to the activity-phenomenological modeling of intercultural communication are presented, its main properties and determining circumstances are highlighted. The main models that can be used to evaluate cross-cultural communication in terms of its effectiveness are highlighted. Identified, systematized and described in terms of criteria for the effectiveness of the model of intercultural communication. On the basis of content analysis, the content components selected from scientific publications are analyzed and systematized, which can then be divided into criteria, indicators, conditions and products of effective intercultural communication. The concept of "space of active intersubjectivity" is introduced into scientific circulation. It is concluded that the definition of the effectiveness of intercultural communication and its modeling in Russian science, as well as the methodological framework for systematization of its evaluation criteria, are insufficiently studied.Expert testing of basic and additional criteria and a system of indicators for evaluating the effectiveness of intercultural communication was carried out.

There are two main streams of understanding intercultural communication. The “classic” transmission models include the basic elements of communication involved in sending messages from a sender to a receiver. These models enable analysis of all communication elements and effects by focusing on sameness in communication. In contrast, Muneo Jay Yoshikawa's “double‐swing” model of intercultural communication between the East and West is based on an eastern understanding of dialogue, collaborative communication, and co‐creation of meaning. The double‐swing model enables an understanding of communication as an ongoing encounter where both sender and receiver have mutual respect. It has four modes of communication: the ethnocentric, the dialectic, the control, and the dialogic. Both models have something to offer intercultural communication, but the double‐swing model enables a worldview that is heterogeneous, pluralistic, and dynamic.

Intercultural communication is the process of conveying messages between individuals or groups with different cultural backgrounds, involving not only linguistic aspects but also values, norms, and attitudes that constitute cultural identity. This study aims to explain the theories and models of intercultural communication through a literature review, including Milton Bennett's Developmental Model of Intercultural Sensitivity (DMIS), Deardorff's model of intercultural competence, and the concept of cultural intelligence introduced by Earley and Ang in 2003. The results of the study show that DMIS helps to understand how individuals respond to cultural differences, while the intercultural competence model emphasises the ability to establish positive relationships in a pluralistic society. Meanwhile, the concept of cultural intelligence explains how individuals can develop adaptive skills in dealing with cultural diversity. Overall, intercultural competence encompasses aspects of attitude, knowledge, skills, and awareness that form the foundation for harmonious interactions between individuals in a diverse cultural context.

Recently, a new model of intercultural communication was proposed and later empirically tested (Arasaratnam, 2004; Arasaratnam & Doerfel, 2005). The present study was designed to further test the model and address the limitations of the previous test. Survey data were collected from participants (N = 400) and analyzed using regression analyses. The results mostly supported the previous model. These results plus some new findings in the relationship between empathy and intercultural communication competence are discussed.

Sumenep is known as a region that has a diversity of cultures, as well as a harmonious society in maintaining inter-ethnic harmony. This was clearly seen in Dungkek Village, Dungkek Subdistrict, where there were unique characteristics of Madurese and ethnic communities who for hundreds of years lived peacefully side by side. This is what underlies the author's interest in conducting research in Dungkek, which is focused on how the beginning and development of intercultural communication in Dungkek Village and the process of interaction betweenen Madurese and cultural identities. This type of research is qualitative using descriptive methods. The researcher used cultural identity theory to decipher the evolving variables of cultural identity, and explained the emergence of the identity of the Chinese Peranakan in Dungkek. The results of this study were to give birth to the historical aspects of the birth of Peranakans in the perspective of cultural identity, as well as formulate patterns / models of intercultural communication that developed in Dungkek. In addition, this research succeeded in identifying supporting factors in building intercultural communication in the Sumenep community style.

The study confirmed that intercultural communication and language education are key elements in the formation of civic consciousness and social cohesion in a globalized world. As emphasized in the National Security Strategy of Ukraine, the development of human capital, including the modernization of education and science, is a strategic direction of state policy (Strategy, 2020). The importance of language education in strengthening national identity and ensuring democratic values is undeniable, which necessitates further research in the field of intercultural interaction and adaptation of students to the new communicative environment. An analysis of recent studies has revealed that in modern conditions, language education should not be limited to linguistic skills alone, but should form an understanding of cultural codes and sociocultural contexts. As stated in the Strategy, one of the priorities of national security is the protection of the rights, freedoms and legitimate interests of citizens of Ukraine, which is impossible without strengthening the education system, in particular in the field of intercultural communication (Strategy, 2020). In this context, it is necessary to introduce modern pedagogical technologies that will contribute to the effective integration of foreign students and their involvement in the Ukrainian educational space. In view of this, the prospects for further research should include the development of new methodological approaches to intercultural education, based on democratic principles and mutual respect. As stipulated in the Strategy, the development of human capital, including increasing the level of education, is the main direction for ensuring the resilience of society to the challenges of the modern world (Strategy, 2020). Therefore, an important task is the integration of new technologies into the learning process and the formation of intercultural competence in students. In addition, it is necessary to continue research into the impact of language policy on social adaptation and integration of students into a new cultural environment. Considering the principles of human security as the basis of national security, it is important to create educational strategies that will contribute to the preservation of cultural diversity and at the same time ensure the effective integration of foreign students into society (Strategy, 2020). Further scientific research should focus on the development of new models of intercultural communication that take into account modern global challenges. It is necessary to integrate the achievements of the philosophy of education, sociology and cultural studies to create effective educational programs that will meet the needs of modern society. An important task remains the development of mechanisms for interaction between higher education institutions and state institutions to increase the level of intercultural tolerance and social cohesion.

Thai Muslim students are spread across various universities in Jember. In interacting as a minority community, Thai Muslim students have made various adaptations to the dominant culture of Jember which is known as phandalungan culture. It is caused by the majority of people in Jember are inhabited by people with Madurese and Javanese cultural backgrounds. The intercultural communication process of Thai Muslim students in the process of acculturation in Jember can be seen by the intercultural communication model by William B. Gudykunts and Alo Liliweri's tori of cultural acculturation. Qualitative methods with phenomenological studies reveal that the communication model of Thai Muslim students in the process of cultural acculturation in Jember by adapting seven elements of universal culture. In addition, the students have acculturation and produce various models of acculturation, namely assimilation, integration, marginalization, and separation. Communication of Thai Muslim students in dealing with the dominant culture in Jember Regency by first experiencing a process of cultural shock. The process of cultural shock is a process where students experience a new cultural clash that is different from their original culture.

We examine how cultural distance between sojourners’ country of origin and their host country influences their engagement in intercultural exchange upon return. One might expect intercultural exchange to be much harder between culturally-distant countries than culturally-close ones, given that the former vary more in norms or expected behaviors from one’s home country. Our novel theorizing, however, leads to precisely the opposite expectations. In particular, we hypothesized that cultural distance between the repatriates’ home and host countries would be positively associated with being inspired by the host culture. In turn, this heightened inspiration would predict an increased sharing of knowledge about the host culture upon returning home (intercultural exchange). We combined measurement-of-mediation (Study 1) and experimental-causal-chain (Studies 2–3) approaches to test and confirm these hypotheses in three large samples of repatriates. We first examined whether cultural distance predicted greater intercultural exchange via repatriates’ heightened inspiration (Study 1). We then tested the individual links in this postulated causal chain. In Study 2, a quasi-experiment, we examined the causal path from cultural distance to inspiration. In Study 3, we experimentally manipulated inspiration to test its causal effect on intercultural exchange. The findings advance theory and application around multicultural experience and intercultural exchange.