The paper presents theoretical substantiation and development of the authors’ comprehensive model of intercultural competence (ICC), based on the analysis and generalization of empirical models of intercultural interaction existing in Western and Russian science. The model is based on 9 constructs: intercultural stability/sustainability, intercultural flexibility, intercultural openness, intercultural interest, absence of ethnocentrism, cultural sensitivity, intercultural empathy, management of intercultural relations, and tolerance to intercultural uncertainty. Those constructs are combined into three groups of characteristics: 1) intercultural traits; 2) attitudes and mentality features; 3) intercultural skills. Basic mechanisms by which the distinguished constructs of intercultural competence contribute to intercultural efficiency are substantiated - this is maintenance of an optimal level of sensitivity to uncertainty and an optimal level of anxiety in the process of intercultural communication. The role of each component of intercultural competence is shown. Constructs “Cultural Sensitivity”, “Intercultural Empathy”, “Management of Intercultural Relations”, “Tolerance to Intercultural Uncertainty”, and “Intercultural Flexibility” make a significant contribution to maintaining the optimal level of sensitivity to uncertainty and thereby contribute to increasing effectiveness of intercultural interaction. Such components of intercultural competence as “Intercultural Empathy”, “Intercultural Interest”, “Lack of Ethnocentrism”, “Intercultural Openness”, “Tolerance to Intercultural Uncertainty”, maintain the optimal level of anxiety, which contributes to the effectiveness of intercultural communication. It is emphasized that none of the components of the ICC is a universal predictor of the success of intercultural interaction, this effect being achieved only through an integrative combination with other ICC constructs.
The current research studies the problems connected with interrelation between religiosity and intergroup hostility (or prejudice). We hypothesized and verified the connection between identification with religious group and ethno-national attitudes. Diagnostic methods measuring in-group religious identification, ethno-national attitudes, subjective categories of social consolidation and agreement with patriotic ideologems (by C.W. Leach, E. R. Agadullina, A.V. Lovakov, L. M. Drobizheva, O.E. Khukhlaev, N.V. Tkachenko, I.M. Kuznetsov, V.D. Shapiro) were used on the sample of 1032 participants (ages from 17 to 22 years), belonging to one of three religions: Buddhism (Kalmyks), Islam (Chechens) or Orthodoxy (Russians). The regression analysis provided statistically significant connections (p<0.05) of in-group religious identification and patriotic ethno-national attitudes of young people, regardless of their religion. Moreover among Russian Buddhist, Muslim and Orthodox youths the identification with the religious group is not revealed as a predictor of intergroup hostility. The study results extend the scientific understanding of the relationship between religious identity and intergroup relations.
The article presents the first part of the analytical review, which in general includes 14 foreign empirical models of intercultural competences and psychodiagnostic techniques, developed on their basis, which in foreign psychology have been tested for reliability and validity. Nine approaches to intercultural competences have been analyzed and the results of these researches are presented. The article describes the structure of subject-oriented, i.e. focused solely on the assessment of intercultural traits, intercultural relations and worldview, or intercultural possibilities, and mixed models, i.e. combining character traits, worldviews and opportunities.
The article represents the results of socio-psychological research of Orthodox youth religious identity. The research was carried out in the city of Smolensk, Russian Federation, on 261 respondents, high school pupils (9—10th grades. According to the models of G. Allport and R. Gorsuch & S. E. McPherson, the religious identity as a complex socio-psychological concept contains 4-factor structure basing on personal- social and inner-outer scales but doesn’t seem to be a simple Orthodox affiliation. Different components of the religious identity are studied through their connection with value orientations (according to S. Schwartz). To study the religious identity and value orientations we used the adapted version of 32 items questionnaire based on Individual / Social Religious Identity Measure by D. Van Camp and S. Schwartz’s Portrait Value Questionnaire (PVQ-R2). Almost all values connected with religious identity components seem to be socially motivated. It can be said that contemporary Orthodox youth religious identity is figured out to possess a pronounced social character. This work was supported by the Russian Foundation for Humanities (project № 15-06-10843 «Religious identity risks and resources in present-day Russia: cross-cultural analysis»).
В статье представлены результаты социально-психологического исследования религиозной иден-тичности школьников буддистского вероисповедания. В исследовании приняли участие 184 челове-ка, учащиеся 9-10 классов средней школы пгт. Агинское (Агинский Бурятский округ, Забайкаль-ский край). Религиозная идентичность, согласно концепции Г. Олпорта и измерениям Р. Горсача и С. МакФерсона, рассматривается не только как принадлежность к буддистскому вероисповеданию, а как сложное социально-психологическое понятие, имеющее четырехфакторную структуру, вы-строенную на базе шкал: личностная-социальная и внутренняя-внешняя. Различные компоненты религиозной идентичности изучаются в контексте их взаимосвязи с ценностными ориентациями, по Ш. Шварцу и Г. Хофстеде. В качестве методического инструментария выступили адаптированная версия опросника Д. Ван Камп «Измерение индивидуальных/социальных компонентов религиоз-ной идентичности», портретный ценностный опросник Ш. Шварца PVQ-R2 и опросник ценност-ных ориентаций Г. Хофстеде. Выявлено, что почти все ценности, взаимосвязанные с различными компонентами религиозной идентичности буддистской молодежи, относятся к социальному фокусу. Таким образом, религиозная идентичность современной буддистской молодежи имеет выраженный социальный характер.Ключевые слова: религиозная идентичность, ценностные ориентации, буддизм, буддистская молодежь, школьники буддистского вероисповедания, компоненты религиозной идентичности, лич-ностное-социальное.* Шорохова Валерия Альбертовна, аспирантка кафедры «Этнопсихология и психологические проблемы поликультурного образования», ГБОУ ВПО МГППУ.
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