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CRITICAL THINKING
Lesson 4 - Critical Thinking and Cross-Cultural Competence
WHAT IS CULTURE?
Before applying critical thinking to cross-cultural relations, it is best to build a base of knowledge about this complex
area of study. The late Raymond Williams, the dean of cultural studies in Britain, once described "culture" as one of
the "
two or three most complicated words in the English language
" (Williams, Keywords
, 1976, p76) yet he defined it
simply as "
a structure of feeling
" (Williams, "Film and the Dramatic Tradition" in The Raymond Williams Reader
, 2001,
p25-41). The Department of the Air Force, however, provides a more concise definition:
"Culture is the creation, maintenance, and transformation across generations of shared patterns of
meaning, affiliation, action, and organization by groups."
- AFCLC, Expeditionary Airman Field Guide: Afghanistan
(2010) p3
Understanding
The definition can be divided into two parts. Part one includes "
the creation, maintenance, and transformation
across generations of shared patterns
" and part two includes "
shared patterns of meaning, affiliation, action,
and organization by groups
."
The first part of the definition tells us that people create, maintain, share, and transform patterns of activity
over time.
The second part of the definition tells us that shared patterns are formed around meanings, affiliations, actions,
and organizations.
Meaning is actually important to both parts of the definition, since aspects of culture will not be maintained if they do
not mean something to people; and affiliations, actions, and organizations must retain meaning in order to be useful
to us.
Finally, the most important part of the definition of culture is groups of people. Culture represents the process of
interaction between people and the meanings people give to those interactions. The broad framework of culture, that
"structure of feeling," provides us with an understanding of what is right and what is wrong across a broad swath of
human behavior. It also gives us an identity and a sense of belonging to a greater entity, an "imagined community"
(Anderson, Imagined Communitie
s, 1991, p36).
CULTURE'S ICEBERG: THE VISIBLE AND HIDDEN ASPECTS OF
CULTURE
The Iceberg Metaphor
How do we learn more about another person's culture? How can we move past our first impressions and possibly
false stereotypes? The first step in the process is to become a better observer. Therefore, it's useful to think of culture
as made up of parts we can easily notice and parts that are more difficult to detect.
An iceberg provides a good metaphor for thinking about the more visible and less visible aspects of culture. As
passengers in a boat, we see only that small portion that juts above the surface of the water, while the remainder of
its great mass is hidden from view below the waterline. Above the surface of the water, the iceberg of culture reveals
the behaviors of its natives. Just at or below the waterline, but still discernible, are its systems and structures. On the
other hand, a culture's beliefs, values, and assumptions - those aspects that give meaning to its visible portions - are
hidden far below the surface.
Those areas at or above the waterline - systems, structures, behaviors - are commonly referred to as "objective
culture." Political and economic systems form one visible area of the iceberg. Structures such as religion and religious
rituals, art, architecture, music, cuisine, and language are another. These systems and structures, along with all those
generalized behaviors discernible by the five senses together represent the objective aspects of culture lodged at the
tip of the iceberg. On the other hand, we use the term "subjective culture" to identify those beliefs, values, and
assumptions secreted below the ocean's surface. Without subjective culture, objective culture has no meaning. And
without the visible objective aspects above the waterline, subjective culture has no means to express itself. Objective
and subjective realms are therefore joined in a dialectic, and it is this relationship of constant communication between
the two that drives cultural change.
"The Pill" and The Objective - Subjective Dialect
Change within cultures can often be fraught with conflict and social turmoil. And when two cultural icebergs make
contact with one another, whether at the interpersonal or national level, the impact will be most deeply felt below the
surface in the submerged domain of subjective culture. Differing behaviors and systems are observable, but critical
thinking "3C" skills must be employed to analyze and interpret the subjective meaning of what we see, hear, and feel.
CT3C: CROSS-CULTURAL COMPETENCE AND CRITICAL THINKING
Cross-Cultural Competence "3C"
Today's leaders must operate in a global environment that has changed significantly since the fall of the Berlin Wall
on 9 November 1989. The character of 21st century conflict has fundamentally altered the U.S. military's approach to
developing its leaders. During the Cold War, military leaders were trained to think of their adversaries in terms of
monolithic blocs and individual states. With the collapse of the Soviet Union's collapse in December 1991 and
especially in the aftermath of September 2001, attention shifted to cultures and the motivations of individuals and
groups within those cultures. This also led to a greater interest in coalition-building and partnering as a defense
against insurgencies and terrorism.
The Executive Summary of the Air Force Culture, Regional and Language Flight Plan
outlined the changing role of
the 21st century Air Force officer when it stated that all Airmen must be "capable of influencing the outcomes of
U.S., allied, and coalition operations anywhere"
(AFCLC, Air Force Culture, Regional, and Language Flight Plan
,
2009). The report goes on to state that this influence will not come solely by the threat of force. Rather, expeditionary
leaders must now act as "Airmen-Statesmen"
whose cultural awareness and ability to bridge cultural differences can
"
build coalitions and partnerships."
The knowledge, skills, attitude, and awareness that embody the prototype of the Airman-Statesman is "Cross-Cultural
Competence" or "3C" - "the ability to comprehend then effectively and appropriately act in a culturally complex
environment"
(AFCLC, Air Force Culture, Regional, and Language Flight Plan
, 2009). 3C refers to those same six
critical thinking skills - Interpretation, Analysis, Evaluation, Inference, Explanation, and Self-Regulation - as they are
effectively employed in a culturally complex environment. As stated previously, we refer to this marriage of "Critical
Thinking" (CT) and "Cross-Cultural Competence" (3C) as "CT3C."
Communicate, Relate, Negotiate
CT3C
As the CT3C model illustrates, influence is the desired outcome of any cross-cultural encounter. When engaged in a
cross-cultural operation, a leader's ability to effectively communicate, relate, and negotiate should always have a
mission focus. But also note that this "influence" is the product of effective communication, relationship-building, and
negotiation. This process requires active listening skills along with the continual application of self-regulation -
assessing one's own assumptions, biases, and stereotypes.
Self-Regulation and P-R-I-O
The OODA Loop and P-R-I-O
To enhance one's ability to self-regulate and promote the process of relationship-building while operating in cross-
cultural contexts, it is always wise to apply four attitudinal skills that assist in self-regulation: Patience, Respect,
Interest, and Openness
or "PRIO" (Miller and Mackenzie, "The Seventh Sense: Understanding Cultural Differences"
in Expeditionary Leadership Coursebook
, 2010, p13-15).
Patience
Above all, CT3C requires patience. Overcoming cultural differences is a time-consuming process. Therefore, leaders
must exercise patience when communicating across cultures. As will be discussed in one of the following sections,
conceptualizations of time differ from culture to culture. The U.S. in general and the military in particular operate on a
rapid time schedule. Much of the rest of the world does not. Therefore, any planning for projects or operations in a
foreign cultural context must take this difference into consideration. And, when engaged in a direct interaction -
especially with non-native speakers of English - slowing down the communication process is almost always
appropriate and effective.
Respect
Respect for the culture one is studying or operating in is the first step in self-regulation. Showing regard or
consideration for the culture is also the key to building a relationship. Lack of respect, on the other hand, is quickly
discerned and will severely impede efforts to communicate. Displays of respect differ from culture to culture.
Therefore, behavior that conveys respect should be appropriate for the host culture.
Interest
Showing interest goes hand in hand with respect. Knowing basic cultural norms and simple greetings in the target
language before entering into a cross-cultural encounter helps to build relationships and pave the way for effective
communication and negotiation.
Openness
Openness is the baseline skill for self-regulation. A person with an open attitude expects uncertainty and ambiguity.
The key to an open attitude is the ability to suspend judgment and keep talking. This does not signify a betrayal of
one's own cultural values or nation. Rather it is the ability, as T. E. Lawrence described it, to be "neither a discord nor
a critic but an unnoticed influence"
(Lawrence, The Seven Pillars of Wisdom: A Triumph
, 1991). Depending on the
topic and situation, disagreements or conflict can and do occur. Having an open attitude allows one to observe
intently, listen actively, focus on real points of contention, and not be sidetracked by cultural differences.
GENERAL TONY ZINNI: APPLYING CT3C AT THE OPERATIONAL LEVEL
Kurdish Women Cooking Outside Their Home
Cultural clashes can arise in almost any cross-cultural encounter. Even when the primary purpose is to provide help,
cultural differences can lead to confusion, misunderstandings, and conflict. To better understand the impact of culture
on military operations, read Gen Tony Zinni's account of the humanitarian operation he commanded in Kurdistan on
the border between Iraq and Turkey immediately following the 1st Gulf War:
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