Workshop ‚Dokumentation Interkulturellen Lernens mit und
ohne IDI‘
AASAP Germany, 17.10.2014, München
Dr. phil. Heike Fahrenberg, Director
Barbara Wagner, M.A., Assistant to the Director
C.V. Starr-Middlebury School in Germany
Goal of this Workshop
The goal of this workshop is to introduce two methods of assessing
Intercultural Competence in a Study Abroad program.
It will provide opportunity to practice both methods by asking participants to
assess student-produced writing samples for the levels of intercultural
competence as defined by the IDI and for the levels of critical reflection
applied to cultural difference adapted from Jennifer Moon.
At the end, we hope to have a lively group-discussion on how you think the
methods presented could be integrated in your program or course.
What do we want to assess and document?
• Documentation / Assessment should show whether and to which
degree students turn their experience abroad into experiential
learning because they
• gain a deeper understanding of both their own and the host culture
• increase their ability to negotiate cultural differences, i.e. increase their
Intercultural Competence as defined by Michael Byram and as assessed by
the test of the Intercultural Development Inventory (IDI) developed by
Michael Hammer:
Definitions of Intercultural Competence:
• Michael Byram:
Intercultural Communicative Competence depends on one‘s ability to „decenter
and take the perspective of the listener“, in order to engage in successfull
communication „focused on establishing and maintaining relationships“ by
demonstrating one‘s „willingess to relate.“ (Byram, 1997)
• Mitchell Hammer (Intercultural Development Inventory - IDI):
„Building Intercultural Competence involves inreasing cultural self-awareness;
deepening understanding of the experiences, values, perceptions, and behaviors of
people from diverse cultural communities; and expanding the capabiltiy to shift
cultural perspective and adapt behavior to bridge across cultural differences.
(Hammer, 2009 a, 2010, 2011).“ (Hammer, 2012)
Objects of Learning
Content
Strategy
• Factual information about own
and host culture that avoids
dealing with stereotypes
• Terms for analyzing and
observing culture
• Learn how to differentiate between
Observation, Interpretation and
Evaluation.
• Learn to recognize critical
incidents.
• Learn how to differentiate between
description, description with little
reflection, dialogic reflection and
critical reflection when
representing your experience with
the host culture in writing.
What is ‚Culture‘?
“. . . culture can be considered ‘a universal orientation system
for a society, organisation, or group. This orientation system is
created from specific symbols relevant to the society or group
in question and are handed down from generation to
generation. It influences the way in which its members
perceive, think, value and act, and thus defines their
membership within the society [organisation, or group].
Culture as an orientation system lays out and offers a mode of
behaviour . . . and on this basis creates the prerequisites
necessary to develop a distinctly perceptible form of dealing
with one's environment.' (Thomas, 1996a, 112)“
Sylvia Schroll-Machl, Doing Business with Germans: Their
Perception, Our Perception. Vandenhoeck & Ruprecht, 2013. p .
26.
Progress Indicators for Intercultural Learning
IDI
Level of Critical Reflection
• Increase between the pre-and
post IDI consisting of 50 items
questionaire assessing one‘s
main and trailing orientations
towards cultural difference, plus
contexting questions that help
place orientation into context of
individual experience
Student writing on experience or
in response to their IDPs* shows
increasing levels of self-reflection
and critical thinking.
(*IDP: Individualized Development
Plan based on each person‘s main
and trailing orientations.)
How is one‘s IDI orientation reflected in one‘s way
of thinking / writing about and dealing with
cultural difference?
Denial
Polarization
Defense
Reversal
Minimization
An orientation that likely recognizes more observable cultural differences (e.g.,
food) but may not notice deeper cultural difference (e.g., conflict resolution
styles) and may avoid or
withdraw from cultural differences.
A judgmental orientation that views cultural differences in terms of “us” and
“them”. This can take the form of:
An uncritical view toward one’s own cultural values and
practices and an overly critical view toward other cultural
values and practices.
An overly critical orientation toward one’s own cultural
values and practices and an uncritical view toward other
cultural values and practices.
An orientation that highlights cultural commonality and
universal values and principles that may also mask deeper
recognition and appreciation of cultural differences.
“I don’t think there are cultural differences that really matter for people
who want to get along. I mean – you shouldn’t force anybody to eat or do
what they don’t like and everybody will be fine – that’s just common
sense, right?”
“Every time I go grocery shopping in Berlin, the cashier always rushes me.
Nobody smiles or greets me like we do in the U.S. I really hate going
shopping. Germans are so unfriendly.”
“I wish we Americans would finally clue in when discussing social justice. ”
“I have no idea why I should focus on cultural differences - the more I
focus on differences, the less at home I feel. ”
“In order to fit in, I want to learn how to act German, so that other people
don't think I'm different.”
Acceptance
Adaptation
“If people really put an effort into understanding each other, they won't
allow cultural differences to matter too much.”
“I came to understand that people don't mean to be unfriendly when they
don't ask me how I am -- but I have a hard time not asking them how they
are, even though I know I shouldn't.”
An orientation that recognizes and appreciates patterns of
cultural difference and commonality in one’s own and other
Cultures but may be unsure about how to adapt to these differences. While a
person within Acceptance embraces a deeper understanding of cultural
differences, this can lead to the individual struggling with reconciling behavior in
another cultural group that the person considers unethical or immoral from his
or her own cultural viewpoint.
An orientation that is capable of shifting cultural perspective and changing
“I received an email from my tutor telling me that we needed to work on
behavior in culturally appropriate and authentic ways.
the formatting of my first draft. At first I was really frustrated because I
thought this meant that my draft was really bad.”
But it turned out that my tutor had meant to say that only the formatting
needed improval - she hadn't meant to say that everything was bad at all.
Observing how Professors give feedback in German classrooms made me
aware that they tend to focus on what needs to be improved, not on what
already works - it seems that this is a major cultural difference in teaching
style I didn't know about.”
"I observed that my German roomate asked my [American] friend about American politics he really didn‘t like -- my friend felt attacked and got
more and more tense, while the German camly waited for his response, not aware that he had put my friend on the spot, or that the situation
was awkward for him. I intervened saying that we had to go, just to get my friend out of this uncomfortable spot. I talked to both afterwards and
they were clueless about how the other person had experienced this situation. It took a couple of other meetings of slight awkwardness, but
finally we we really started having fun hanging out together."
"When, in the course of a discussion, a shortcoming of mine was directly addressed, I took it quite personally. Rude, unnecessary, all sorts of
negative commentary filled my mind; had it occurred in a sports game in which I was the referee I might have said something like, "unnecessary
roughness."
"Last year in November, I had my birthday and some friends and I wanted to celebrate together somehow. Having heard from several people, I was
aware that Germans celebrate their birthdays somewhat differently as in the U.S. or in Japan, the main difference being that the person who
celebrates his/her birthday plays the role of host and organizes a party. The concept of throwing my own birthday party was somehow very foreign
to me, and I just felt a little uncomfortable telling people about it and inviting friends. In the end, we ended up having dinner at a restaurant with a
fairly big group, but because I was reluctant to organize this event, I let things slip a little and I ended up not being able to invite some good friends
or else inviting them at the very last minute. So in that way, this was definitely a learning experience."
There is a question in the IDI which asks the test-taker to respond to the notion that all people are “essentially the same” . . . There are many ways
to consider and answer this question. Is this question being asked at a philosophical level? Do we all essentially need the same things? Are there
behavior patters in humanity which can be seen across cultural borders and eras? Does the person taking this test have a theological or spiritual
belief which leads them to value the sameness in people over the differences, since these uniting qualities are so often the ones which make peace
between different peoples possible?
“I‘ve studied in three different countries, and I really think that students are the same all over the world. I do not see why stressing cultural
difference would help with getting along. It just creates unnecessary tension."
How do you get them to ‚dig deeper‘?
Provide regular responses once a week to three entries they write, and engage in cultural face-to-face coaching every other week
(Kaffee- und Kulturstündchen)
Responses to students in Analytical Notebook and in Coaching sessions should:
- ask questions that prompt students to think about their first impression of an incident they shared
- help students recognize their culturally framed assumptions themselves
- help students to recognize their learning progress while it is happening
- teach students to self-assess the level of critical reflection in their own writing
Critical Reflection Rubrics
Description
Descriptive with Some Reflection
Dialogic Reflection
Critical Reflection
One point at a time is made.
The basic account is descriptive (see on the left).
There is description but it is focused with particular aspects accentuated for
reflective comment.
Description now only serves the process of reflection, covering
the issues for reflection and noting their context.
There is little attempt to focus on
particular issues.
Account is focused on the event as if there is/are a big question/s
to be asked and answered.
The existence of several alternative points of view may be acknowledged but
not analysed.
Multiple Perspectives are noted, self-questioning is evident:
The view and motives of others are taken into account and
considered against those of the writer.
Recognition that the personal frame of reference can change
according to the emotional state in which it is written, the
acquisition of new information, the review of ideas and the
effect of time passing.
Most points are made with similar weight. Questions are asked, but the lacking attempt to respond to the
questions indicates only little actual analysis of the event(s).
Ideas are linked by sequence rather than
by meaning.
Account tells a story from one point of
Hardly any reference to alternative viewpoints or attitudes.
view at a time.
References to ideas or external
There is little addition of ideas from outside the event, reference There is evidence of external ideas or information and where this occurs, the
information are not considered or
to alternative viewpoints or attitudes to others, comment and so material is subjected to reflection.
questioned and the possible impact on
on.
behaviour or the meaning of events is not
mentioned.
References to emotional reactions are not The account may mention emotional reactions, or be influenced
explored and not related to behaviour.
by emotion. Any influence may be noted, and possibly
questioned.
No standing back from the event.
Account could serve as a basis on which
reflection might start, though a good
description that precedes reflective
accounts will tend to be more focused and
to signal points and issues for further
reflection.
The questioning does begin to suggest a ‘standing back from the
event’ in (usually) isolated areas of the account.
Points on which reflection could occur are signaled.
There is recognition of the worth of further exploring but it does
not go very far.
The account shows some analysis and there is recognition of the worth of
exploring motives or reasons for behavior
There is recognition of any emotional content, a questioning of its role and
influence and an attempt to consider its significance in shaping the views
presented.
Where relevant, there is willingness to be critical of the action of self or
others. There is likely to be some self questioning and willingness also to
recognize the overall effect of the event on self: There is some ‘standing back’
from the event.
Account begins to recognize that frames of reference affect the manner in
which we reflect at a given time but fails to link this recognition effectively to
questions of the quality of personal judgment.
There is a sense of recognition this is an incident from which
learning can be gained, – but the reflection does not go deep
enough to make learning occur.
Material adatped from Jenny Moon, University of Exeter, <http://www.heacademy.ac.uk/assets/documents/subjects/escalate/4215.doc>
The account recognizes that events exist in a historical or social
context that may be influential on a person’s reaction to them.
There is recognition that prior experience, thoughts (own and
other’s) interact with the production of current behavior.
There is recognition of the role of emotion in shaping the ideas
and recognition of the manner in which different emotional
influences can frame the account in different ways.
There is clear evidence of standing back from an event and
there is mulling over and internal dialogue.
The account shows deep reflection, and it incorporates a
recognition that the frame of reference with which an event is
viewed can change.
Clear recognition that learning can be gained from the
experience; points for learning are noted.
A metacognitive stance is taken (i.e. critical awareness of one’s
own processes of mental functioning –including reflection).
Levels of Critical Reflection - Examples
Description
(1)
„Ich habe in der letzten Woche ein Mädel kennengelernt! In meinem “Goethe” Kurs. Wir haben zusammen gesessen und ein bisschen gequatscht. Und
nachher hat sie mich zum Essen eingeladen in der Mensa. Es war ganz toll, mit einer Deutsche zu sprechen. Wir haben darüber geredet, dass ich eine
schwierige Zeit manchmal habe, die Studierenden im Unterricht zu verstehen, weil sie so schnell sprechen und in dieser Berliner Dialekt. Lena – so
heißt sie – hat mir auch gesagt, sie habe eine schwierige Zeit, sie zu verstehen. Ich war überrumpelt und fragte sie, wo sie herkommt. Sie kommt aus
Bayern! Sehr unterschiedlich von Berlin.
Auf jeden Fall war es echt toll, mit jemandem zu sprechen. Insbesondere, dass sie MICH zum Essen eingeladen hat. Ich fühlte mich wohl.“
Description
„Etwas, dass ich immer in den USA bemerkt habe, ist die “to-go Kultur”: Man hat kaum Zeit, in einem Café zu sitzen und eine Tasse Kaffee dort zu
with some
genießen, aber muss das Café wegnehmen und unterwegs trinken. Das habe ich immer observiert als Folge von unserer “schnelllebigen“ Gesellschaft
Reflection (2) und war immer kritisch von dieser Stress. Das finde ich sehr prominent in den USA, besonders in große Städte. Aber in Berlin sehe ich eine
unterschiedliche Kultur. Viele Cafés haben Plakats, die stolz „Coffe not to go” zeigen. Mehr Leute bleiben ins Café, während sie mit einen Freund
quatschen oder ein Buch lesen, um es zu trinken. Vielleicht ist dieses Benehmen mit der Wichtigkeit für die Deutschen ihre Professional- und
Privatleben zu trennen: Wenn sie ins Café gehen, sind sie dort es zu genießen und für nichts anders. Ich hoffe ich kann mehr diese Café-Kultur in Berlin
erfahren. Leider trinke ich kein Kaffee, aber die Atmosphäre kann ich genauso mit einer Tasse Tee genießen!“
Dialogic
„Ich gehe so dreimal die Woche, eigentlich Montagabend, Donnerstagabend und Samstagmorgen, zu einem Cycling-Kurs im Fitnessstudio. Ich mag
Reflection (3) Cycling sehr gern. Ich finde, dass es unheimlich viel Spaß macht! Ich bekomme auch so ein Mannschaftsgefühl, wenn ich mitmache. Die Trainerinnen
sind immer voll engagiert und sie motivieren mich. Am letzten Samstag war ich noch dabei und habe eine Sache bemerkt, die ich gerne mitteilen
würde. Erstens gibt es eine Trainerin, die uns sagt, was wir machen müssen. Das heißt, wie schnell wir fahren sollen, ob wir im Sitzen oder im Stehen
fahren sollen und so weiter. Es stimmt, dass jeder fahren soll, wie er fahren kann. Ich denke nicht, dass jemand, der total ausgepowert ist und keine
Kraft mehr hat, weiter mit vollem Power fahren soll. Wenn es zu viel ist, dann soll man sich hinsetzen und fahren wie er kann. Aber! Es gibt eine Frau,
die immer nur Samstags dabei ist, die im Stehen fährt, wenn die Trainerin sagt, dass wir im Sitzen fahren sollen. Und das nervt mich! Ich muss sagen,
ich finde es ziemlich witzig, dass es mich nervt. Wenn es um Sportskurse geht, habe ich vielleicht diese Regelorientierung internalisiert. Es ist eigentlich
nicht wichtig, was diese andere Frau macht, weil es nichts mit mir zu tun hat. Aber es ist trotzdem witzig, weil ich mich nur fragen kann, ob diese
andere Frau die Trainerin nicht gehört hat? Oder ob sie einfach im Stehen fahren möchte? Oder ob sie vielleicht Schmerzen hat, weswegen es leichter
wäre, im Stehen zu fahren.“
Critical
„Question from IDI – Minimization: When you are interacting with others, do you know why you behave the
Reflection way you do?
(4)
When interacting with others I can see many factors influencing the way in which I behave. Thinking about
them, they can probably be grouped into those factors coming from the situation, those that come from my
personality and behavior, and the language that I am using.
With factors „from the situation“ I am thinking about expectations from the norms and values of the cultural
context: how do people talk to each other, what degree of formality to they hold with strangers, what type of
vocabulary they use, how is personal contact and touch regarded… During travels a couple of years ago, for
example, I observed that my way of interacting with people in Vietnam was much different than with people in
the Dominican Republic. A clear difference between these two areas of the world, was how in South East Asia,
personal contact and touch was avoided, while in the Caribbean, from day 2, the older people in the family
were even dancing with us. That difference is also clear in Europe, while comparing countries like Norway and
Germany with Italy or Spain. With factors „from my personality and behavior“ I am thinking about what I have
learnt through the values and norms that my family instilled in my, what came from my education, and my
cultural standards, either from my home culture in Spain or the ones that I have acquired while abroad. . . .But
an extra-factor that influences my interaction with others, . . . is my tendency to avoiding conflict. When
interacting with others, I always try to be diplomatic and please all parts in the conversation. In many situations
in my life, I came up as the mediator between parts, as I try to see the common characteristics between people
or arguments, and try to be neutral or put aside the differences. As I write about this now, I realize that it makes
a lot of sense that “minimization” was the result of my IDI test!“
The entries below were written by different students at different points during their first
semester. To assess them, please refer to the handout ‘Levels of Reflection Rubrics’ and then
assign the 'highest' level (1,2,3 or 4) you detect, no matter whether indeed all sentences or
paragraphs should or shouldn't be at that same level. Mark the parts of the entry on which you
base your decision. Please ignore whether you think they got something 'right' or 'wrong.'
„Seit dem Anfang meiner Wohnungssuche im letzten Sommer, habe ich entdeckt, dass die Deutschen Smileys lieben. Es gab einen “:)” in fast jedem Inserat, und wenn ich das
Glück hatte, eine Antwort zu bekommen, endete die Nachricht fast immer mit noch einem freundlichen “:)”. Und seit ich hier bin, fast jedes Mal ich eine Mail oder SMS von
einem Deutscher oder von einer Deutsche bekommt habe, gab es mindestens einen Smiley. Ich finde diesen Zustand voll Lustig, denn in solchen Situationen in Amerika zeigen
ich und meine Freunde freundlichen Ton mit überschüssigen Satzzeichen und kreativen Rechtschreibfehler (zum Beispiel: “hay what chu doing tonite???”). Zuerst, als ich
meine Email für die Wohnungssuche komponiert habe, habe ich gedacht, dass ich meine Freundlichkeit so zeigen könnte. Glücklicherweise habe ich Mike gefragt, ob mein Stil
in der Übersetzung funktioniert. Es erscheint so, dass “Ich würde deine Wohnung gerne besuchen!!!” anschreiend statt freundlich klingt…
Die unterschiedlichen Stile der elektronischen Kommunikation in Deutschland und Amerika sind faszinierend, denn solche Unterschiede zeigen so viel über die
ungeschriebenen Regeln einer Kultur. Mit elektronischer Kommunikation muss man sprechen, ohne die Nuancen der Bedeutung durch Tonfall oder Körpersprache vermitteln
zu können. Vielleicht sind überschüssige Satzzeichen in Amerika so weitverbreitet, weil es dort freundlich und höflich ist, immer begeistert zu sein, was in Deutschland nicht
der Fall ist.“
„Bevor ich in meine aktuelle Wohnung einziehen konnte, bin ich in zwei Wohnungen, die ich auf airbnb.com gefunden habe, geblieben. Die erste war ziemlich normal—ein
großes Zimmer in der Wohnung einer Musikerin auf Sonnenallee. Meine Gastgeberin war sehr hilfsbereit und hat es mir sogar ermöglicht, meine aktuelle Wohnung zu finden.
Ich musste jedoch noch am 1. Oktober aus dieser Wohnung ziehen und konnte nicht bevor dem 10. in mein jetziges Zuhause einziehen. Also musste ich etwas für die
Zwischenzeit finden. Ich habe noch eine Wohnung auf airbnb.com gefunden, die ziemlich schön und günstig aussah. Als ich da angekommen bin, habe ich gesehen, dass der
Dekor sehr außergewöhnlich war. Der Arm eines Mannequins hängt neben der Tür und eine alte Puppe hängt mit dem Kopf nach unten von der Decke der Küche. Noch ein
Mannequin steht kopflos in meinem Zimmer. Alte schwarzweiße Fotos waren überall auf den Wänden. Ich habe all das sehr interessant und großenteils schön gefunden,
abgesehen von wenn ich geschlafen gegangen bin und habe den kopflosen Schatten des Mannequins auf dem anderen Seite meines Zimmers sehen konnte. Als ich
ausgezogen bin, hat alles, was ich dort erfahren habe, wie ein bizarrer Traum geschienen.“
„Am letzten Freitag bin ich mit meinem Kunstgeschichte Kurs auf einer Exkursion nach einer Galerie in Mitte gegangen. Da der Kurs über das “Geschlecht der Dinge” ist, haben
wir eine Ausstellung von “Wunderkammer” angeschaut: Kammer mit seltsamen Dingen auf einer bestimmten Weise angeordnet, die im frühen Neuzeit besonders beliebt
waren. Die Ausstellung war eine von den interessantesten Ausstellungen, die ich je gesehen habe. Es gab alle Arten von Tierpräparationen: eine Giraffe, ein Schnabeltier, ein
Kugelfisch und sogar ein Krokodil. Fast jeder Kammer hat eine Art von Totenkopf darin: entweder ein echter Schädel oder eine künstlerische Personifikation von der Tod. Und
mitten unter diesen schauerlichen Dingen, gab es schönen Schmuck und Bilder von Blumen! Jede Kammer wurde wie eine Stilllebenmalerei angeordnet, mit Symbolen von der
Schönheit der materiellen Welt sowie Zeichen des Todes. Diese Exkursion hat mich sehr beeindruckt. Die Dinge in den Kammer haben sich sowohl als Symbole als auch als
materielle Gegenstände ausgedrückt. Wenn ein Ding in einer Sammlung platziert ist, verliert es seine materielle Nützlichkeit aber erlangt es eine neue, symbolische Wertigkeit.
Ich will dieses Phänomen weiter erforschen, vielleicht in meiner Hausarbeit für diesen Kurs.“
„IDP Frage: Identify those cultural differences in values or behaviors that are difficult for you to consider bridging because they diverge from
your own moral or ethical compass. For example, this may involve practices that you would define as inappropriate, insensitive, or incorrect.
Nicht viele deutsche Kulturstandards, die mir besonders problematisch scheinen, fallen mir jetzt ein. Ich habe jedoch die Praktik des Siezens
immer ein bisschen unangenehm gefunden. Meine erste Reaktion, wenn jemand auf Formalität besteht, ist milder Ärger, denn es scheint mir ein
bisschen arrogant. Ich habe diese Mentalität auch in den Vereinigten Staaten: als zum Beispiel die Eltern von Freunden sich als “Mr.” oder “Mrs.”
vorgestellt haben, habe ich immer ein bisschen Abneigung gegen sie entwickelt. Die Tatsache, dass meine Eltern sich immer als “Bob” und
“Sonja” vorgestellt haben hängt wahrscheinlich auch damit zusammen. Ich weiss aber nicht, inwiefern die Praktik des Siezens etwas besonders
Deutsches, denn sehr viele andere Sprachen haben formale und informale Arten von Ansprachen. Ich habe aber auch gelernt, dass Siezen und
Duzen in Deutschland ein Teil vom Kulturstandard der Trennung von Lebensbereichen, was auf jeden Fall sehr deutsch ist. Ich glaube ich
verstehe, warum Siezen in Deutschland noch so üblich ist, und ich bin (glaube ich) selbst nicht schlecht mit Siezen (also sieze ich, wenn es
angemessen ist). Die Praktik des Siezens ist also kein großes Problem für mich, sondern dieser Kulturstandard ist nur etwas, was für mich noch
nicht ganz angenehm ist.“
Bibliographische Angaben
• Schroll-Machl, Sylvia: Doing Business with Germans: Their Perception, Our Perception. Vandenhoeck &
Ruprecht, 2013.
• Thomas, Alexander, Sylvia Schroll-Machl, Stefan Kammhuber und Eva-Ulrike Kinast (Hrsg.): Handbuch
Interkulturelle Kommunikation und Kooperation. Band 1 und 2. Vandenhoeck & Ruprecht, 2009.
• Wagner, Kenneth, Tony Magistrale: Writing Across Culture: An Introduction to Study Abroad and the Writing
Process. Peter Lang, 2000.
• http://idiinventory.com/
• Critical Reflexion Rubrics adapted from Jenny Moon, University of Exeter,
http://www.heacademy.ac.uk/assets/documents/subjects/escalate/4215.doc
Questions? Ideas? Applications?
• Your turn!