PART I
INTRODUCTION
CHAPTER 1
Definition, Distinctiveness, and
Nomological Network
SOON ANG AND LINN VAN DYNE
As organizations globalize and the workforce becomes more diverse, it is increasingly important to understand why some individuals function more effectively than others in culturally diverse situations (Erez & Earley, 1993; Gelfand, Erez, & Aycan, 2007; Triandis, 1994). Responding to this need, Earley and Ang (2003) drew on Sternberg and Dettermanâs (1986) multidimensional perspective of intelligence to develop a conceptual model of cultural intelligence (CQ)âdefined as the capability of an individual to function effectively in situations characterized by cultural diversity. CQ research aims to provide insight into the age-old sojourner problem of why some people thrive in culturally diverse settings, but others do not.
This chapter introduces a four-factor measure of CQ, positions it in a nomological network and in the broader domain of individual differences, and concludes with a discussion of theoretical and practical implications.
THE FOUR-FACTOR MODEL OF CULTURAL INTELLIGENCE
Conceptualization of CQ
Cultural intelligence, defined as an individualâs capability to function and manage effectively in culturally diverse settings, is consistent with Schmidt and Hunterâs (2000, p. 3) definition of general intelligence as, âthe ability to grasp and reason correctly with abstractions (concepts) and solve problems.â Although early research tended to view intelligence narrowly as the ability to grasp concepts and solve problems in academic settings, there is now increasing consensus that âintelligence may be displayed in places other than the classroomâ (Sternberg & Detterman, 1986). The growing interest in âreal-worldâ intelligence has identified new types of intelligence that focus on specific content domains, such as social intelligence (Thorndike & Stein, 1937), emotional intelligence (Mayer & Salovey, 1993), and practical intelligence (Sternberg et al., 2000). CQ similarly focuses on a specific domain-intercultural settings, and is motivated by the practical reality of globalization in the workplace (Earley & Ang, 2003). Thus, following the definition of general intelligence by Schmidt and Hunter (2000), CQ is conceptualized as a specific form of intelligence focused on an individualâs ability to grasp and reason correctly in situations characterized by cultural diversity. Just as emotional intelligence (EQ) complements cognitive intelligence (IQ), in that both are important for an individual to find success at work and in personal relationships in an increasingly interdependent world (Earley & Gibson, 2002), we suggest that CQ is another complementary form of intelligence that can explain variability in coping with diversity and functioning in new cultural settings. Since the norms for social interaction vary from culture to culture, it is unlikely that cognitive intelligence, EQ, or social intelligence will translate automatically into effective cross-cultural adjustment and interaction.
Cultural Intelligence as a Multidimensional Construct
Earley and Ang (2003) built on the increasing consensus that investigation of intelligence should go beyond mere cognitive abilities (Ackerman, 1996; Gardner, 1993), and theorized that CQ is a multidimensional concept that includes metacognitive, cognitive, motivational, and behavioral dimensions. CQ as a multifactor construct is based on Sternberg and Dettermanâs (1986) framework of the multiple foci of intelligence. Sternberg integrated the myriad views on intelligence to propose four complementary ways to conceptualize individual-level intelligence: (a) metacognitive intelligence is knowledge and control of cognition (the processes individuals use to acquire and understand knowledge); (b) cognitive intelligence is individual knowledge and knowledge structures; (c) motivational intelligence acknowledges that most cognition is motivated and thus it focuses on magnitude and direction of energy as a locus of intelligence; and (d) behavioral intelligence focuses on individual capabilities at the action level (behavior). Sternbergâs framework is noteworthy because it proposes that intelligence has different âlociâ within the person, i.e., metacognition, cognition, and motivation are mental capabilities that reside within the âheadâ of the person, while overt actions are behavioral capabilities. Metacognitive intelligence refers to the control of cognition, the processes individuals use to acquire and understand knowledge. Cognitive intelligence refers to apersonâs knowledge structures and is consistent with Ackermanâs (1996) intelligence-as-knowledge concept, which similarly argues for the importance of knowledge as part of a personâs intellect. Motivational intelligence refers to the mental capacity to direct and sustain energy on a particular task or situation, and is based on contemporary views that motivational capabilities are critical to âreal-worldâ problem solving (Ceci, 1996). Behavioral intelligence refers to outward manifestations or overt actionsâwhat the person does rather than what he or she thinks (Sternberg & Detterman, 1986, p. 6). Hence, unlike metacognitive, cognitive, and motivational intelligence, which involve mental functioning, behavioral intelligence refers to the capability to display actual behaviors.
The four factors of CQ mirror contemporary views of intelligence as a complex, multifactor, individual attribute that is composed of metacognitive, cognitive, motivational, and behavioral factors (see Sternberg & Detterman, 1986; Sternberg et al., 2000). Metacognitive CQ reflects the mental capability to acquire and understand cultural knowledge. Cognitive CQ reflects general knowledge and knowledge structures about culture. Motivational CQ reflects individual capability to direct energy toward learning about and functioning in intercultural situations. Behavioral CQ reflects individual capability to exhibit appropriate verbal and nonverbal actions in culturally diverse interactions.
Metacognitive CQ. The term metacognitive CQ refers to an individualâs level of conscious cultural awareness during cross-cultural interactions. People with strength in metacognitive CQ consciously question their own cultural assumptions, reflect during interactions, and adjust their cultural knowledge when interacting with those from other cultures. Metacognitive CQ involves higher-level cognitive strategies that allow individuals to develop new heuristics and rules for social interaction in novel cultural environments, by promoting information processing at a deeper level (Flavell, 1979; Nelson, 1996).
For example, a Western business executive with high metacognitive CQ would be aware, vigilant, and mindful about the appropriate time to speak up during meetings with Asians. Those with high metacognitive CQ would typically observe interactions and the communication style of their Asian counterparts (such as turn-taking), and would think about what constituted appropriate behavior before speaking up.
The metacognitive factor of CQ is a critical component of CQ for a number of reasons. First, it promotes active thinking about people and situations in different cultural settings; second, it triggers active challenges to rigid reliance on culturally bounded thinking and assumptions; and third, it drives individuals to adapt and revise their strategies so that they are more culturally appropriate and more likely to achieve desired outcomes in cross-cultural encounters.
Metacognitive CQ therefore reflects mental processes that individuals use to acquire and understand cultural knowledge, including knowledge of and control over individual thought processes (Flavell, 1979) relating to culture. Relevant capabilities include planning, monitoring, and revising mental models of cultural norms for countries or groups of people. Those with high metacognitive CQ are consciously aware of the cultural preferences and norms of different societies prior to and during interactions. These individuals also question cultural assumptions and adjust their mental models during and after relevant experiences (Brislin, Worthley, & MacNab, 2006; Nelson, 1996; Triandis, 2006).
Cognitive CQ. While metacognitive CQ focuses on higher-order cognitive processes, cognitive CQ reflects knowledge of norms, practices, and conventions in different cultures that has been acquired from educational and personal experiences. The cognitive factor of CQ therefore refers to an individualâs level of cultural knowledge or knowledge of the cultural environment. Cultural knowledge includes knowledge of oneself as embedded in the cultural context of the environment. Given the wide variety of cultures in the contemporary world, cognitive CQ indicates knowledge of cultural universals as well as knowledge of cultural differences.
Cultural anthropology has documented large variations in culture. Triandis (1994) and Murdock (1987), however, suggest that at a higher level of abstraction, cultures share some common features. These are cultural universals based on fundamental needs (because all human beings have similar basic needs). Cultural universals include technological innovations (e.g., tools), methods of getting food (e.g., hunting, agriculture), economic activity (e.g., trading), patterns of social interaction (e.g., does one talk to oneâs mother-in-law?), child-rearing practices, beliefs and behaviors that relate humans to the universe (e.g., religion), aesthetic preferences, patterns of communication (language, gestures), and so on.
In sum, all societies possess fun...