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Mindfulness
In any human communication transactional process, meanings are negotiated via three layers: content, relational, and identity. In developing a mindful interaction state, the mindful communicator is capable of being reflexive of her or his own state of identity emergence and that of others. Mindfulness is, simply phrased, the state of intentional awareness of the self's and the other's identity perspective.
In communicating with culturally dissimilar others, it is vital that communicators develop a mindful outlook because of multiple identity issues at work. Although some individuals might draw from their personal identities in interacting with others, others might rely heavily on their ethnic or cultural identities in framing their communication intentions. Identity is conceptualized here as the cultural, ethnic, societal, professional, relational, and individual images of self-conception. This composite identity has group membership, interpersonal, and individual self-reflective implications.
Through mindful communication, communicators can have a deeper grasp of the salient identity issues that are embodied in the intercultural speakers. Communicators can also choose to interact with others with greater intercultural sensitivity and empathy. This entry reviews the role of mindfulness in identity negotiation theory.
Identity Negotiation Theory
Core Theoretical Assumptions
Briefly, identity negotiation theory, developed by Stella Ting-Toomey, assumes that human beings in all cultures desire both positive group-based and positive person-based identities in any type of communicative situation. How individuals can enhance identity understanding, respect, and mutual affirmative valuation of the other is the essential concern of this approach. To illustrate, 2 of the 10 core assumptions of the identity negotiation theory are posited as follows: (1) The core dynamics of people's group membership identities (e.g., cultural and ethnic memberships) and personal identities (e.g., unique attributes) are formed via symbolic communication with others, and (2) individuals in all cultures or ethnic groups have the basic motivation needs for identity security, inclusion, predictability, connection, and continuity on both group-based and person-based identity levels. However, too much emotional security will lead to tight ethnocentrism, and too much emotional insecurity (or vulnerability) will lead to fear of outgroups or cultural strangers. The same dialectical principle applies to identity inclusion, connection, predictability, and identity continuity across time. Thus, an optimal range exists on the various identity negotiation spectrums: security-vulnerability, inclusion-differentiation, predictability-unpredictability, connection-autonomy, and continuity-change.
The last two identity negotiation theoretical assumptions emphasize the notion that competent identity-negotiation process emphasizes the importance of integrating the necessary intercultural identity-based knowledge, mindfulness, and interaction skills to communicate appropriately and effectively with culturally dissimilar others.
Furthermore, satisfactory identity negotiation outcomes include the feeling of being understood, respected, and affirmatively valued. Identity-support strategies such as mindful listening and dialogue, shared empowerment and alliance formation strategies, and confirmation and empathetic inclusion behaviors are some productive identity interaction moves that can promote quality intergroup and interpersonal relationship development.
Knowledge and Skills
Without culture-sensitive knowledge, intercultural communicators may not be able to match cultural value issues with identity-related behaviors. Knowledge here refers to the process of in-depth understanding of certain phenomena via a range of information gained through conscious learning and personal experiences and observations. To manage cultural differences mindfully, for example, one must consider other people's cultural membership and personal identity factors. If others are collectivists, one may want to pay extra attention to their process-oriented (i.e., relationship-based) assumptions to communication. If others are individualists, one may want to be sensitive to their outcome-oriented (i.e., instrumental result-based) assumptions to communication. Both culture-general and culture-specific knowledge can enhance one's motivations and skills in dealing with people who are culturally different.
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- Biracial Identity
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- Archetype
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- Bricolage
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- Identification
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- Masking
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- Orientalism
- Other, The
- Philosophy of Organization and Identity
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- Social Constructionist Approach to Personal Identity
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- Stereotypes
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- Theories of Identity
- Afrocentricity
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- Black Atlantic
- Cognitive Dissonance Theory
- Communication Competence
- Communication Theory of Identity
- Contact Hypothesis
- Corporate Identity
- Critical Race Theory
- Critical Realism
- Critical Theory
- Cultivation Theory
- Cultural Contracts Theory
- Enryo-Sasshi Theory
- Ethnolinguistic Identity Theory
- Eurocentricity
- Global Village
- Identity Scripts
- Immediacy
- Interaction Order
- Mirror Stage of Identity Development
- Modernity and Postmodernity
- Optimal Distinctiveness Theory
- Organizational Identity
- Otherness, History of
- Persistence, Termination, and Memory
- Phenomenology
- Philosophy of Identity
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- Racial Contracts
- Regulatory Focus Theory
- Social Comparison Theory
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- Social Identity Theory
- Sociometer Hypothesis
- Symbolic Interactionism
- Terror Management Theory
- Theory of Mind
- Third Culture Building
- Uncertainty Avoidance
- World Systems Theory
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