in dialogue, ... realized through the contribution of all participants to communication,
increasing dialogue depth and decreasing at the same time the gap between the
transmitted message and its reception, understanding, and the reaction elicited ...
(through a process of) ‘negotiation’ and agreement between the universes of subjectivity
belonging to the actors in communication” (Jigău et al, 2004). The process is
characterized by ambivalence, “oscillation between opening and refusal of
communication, between the feeling of belonging to a ‘reference group’ and the wish to
make contacts with other groups, between positive and negative attitudes, between
progress and regress, occasionally generating ethnocentrism, but not xenophobia, as a
reflex of social prejudice, images, representations and stereotypes, especially when
people take over these ‘ready-made’ images and do not construct or reconstruct them by
themselves” (Jigău et al, 2004).
This takes place “every time we communicate with people form other groups that we
perceive being different” (Dodd, 1991, apud Launikari, 2005). The difference may arise
from language, clothing, greeting, leisure activities, attitude towards work, punctuality,
professionalism, etc. and overcoming these differences presupposes changing the
language, the reference system of values, customs, and lifestyle.
Moreover, Dodd shows that multicultural situations require adapting the communication
to the interlocutor’s specificity. In the case of mono-cultural communication the
interaction takes place between members of the same culture presenting similarities in
behaviour, beliefs, language and values, and it is based on common definitions of the
environment, as well as on an agreement about norms and traditions, allowing members
to anticipate the behaviour of others and take on a common perception of reality.
The competence of intercultural communication represents “the ability to communicate
efficiently and adequately in a variety of cultural contexts” (Bennett, 2003, apud
Launikari, 2005). This competence is made up of cognitive abilities (cultural self-
awareness, understanding the cultural specificity, identity development models,
understanding the cultural adaptation), behavioural (the management of interacting with
others, of stress and anxiety, listening, observing, social adaptability, empathy, building
relationships, defining and solving problems), and affective -motivational (curiosity,
openness, patience, tolerance, perseverance, flexibility, initiative to explore other
cultures, respect for the values and beliefs of others, sensitivity to group and interpersonal
harmony).
Method presentation
Preparatory and supportive actions
In order to avoid negative effects generated by cultural prejudice, Launikari (2005)
identifies three aspects that counsellors must be aware of: