A CONVERSION FROM ETHNOCENTRISM TO ETHNORELATIVISM IN INTERCULTURAL COMMUNICATION

One of the most essential problems in intercultural communication is the problem of ethnocentrism. The concept of ethnocentrism is defined as judging other people with his/her own criteria and customs (Bennett, 1998). With this understanding of ethnocentrism, people tend to view other’s cultures from their own cultural vantage point (Eilers, 2012). 

In a similar line of thought, Martin and Nakayama (2008) define ethnocentrism as a cultural belief that considers its culture as far superior to other cultures. This problem of ethnocentrism has caused the chilling episodes of killing, brutality, and alike, which have happened and colored our lives caused by disputes in the name of cultural differences.

Ethnocentric people are indifferent or uninterested in cultural differences. They have avoided all the cultural differences to be encountered in their lives. Kisala (2015) underlines that people in the ethnocentrism stage normally see the movement of immigration in society as a huge problem, which needs to be stopped and limited. 

Thus, a deliberate tendency to ignore differences is very apparent (Kirby, in Stanislaus & Ueffing, 2015). Other people whose cultures are different from theirs, in this line of understanding, are preferably perceived as enemies, having less worth than themselves, rather than fellow human beings.

To address this problem, Bennett introduces the ethnorelativism approach that goes beyond ethnocentrism, which means changing one's perspective with the other's point of view (Gibbs, in Stanislaus & Ueffing, 2015). Confident with this approach, Gibbs assures that once people are able to take the perspective of one or more cultures, it can bridge between different cultural systems and change behavior in culturally appropriate and authentic ways. To accept differences, Gibbs (2015) suggests that one needs to have an attitude of empathy.

Furthermore, cultural differences, which are unrecognized by ethnocentric people, would terribly endanger intercultural communication and unity. In this regard, Milton suggests that the people in the stage of ethnocentrism must integrate or change into a stage of acceptance and adaptation (Bennett, 1998). The reluctance to admit cultural differences would then be transformed into enjoyment in recognizing and exploring cultural differences. 

Moreover, the most important development of this stage is intercultural sensitivity, namely, the ability to shift their frame of reference. Kisala (2015) puts it in the following words, “To see reality through the eyes of other cultures” (Kisala, in Stanislaus & Ueffing, 2015, p. 6). 

 Within this concept, the awareness of cultural equality among all human beings is embedded in their lives. The courage to accept other cultures in this context, however, does not mean agreement or conformity. In the end, one might decide, after making a thorough judgment beyond ethnorelativism, certain cultural practices that are harmful may be recognized and rejected.

With the massive influence of globalization, intercultural communication has become indispensable in our society. Attempting to stop the mobilization/movement of people to new places and back to their former homelands would be rather impossible. Thus, the implementation of intercultural communication would only be possible if it was done in the light of mutual enrichment and transformation. 

The ethnorelative approach of interculturality, which provides undoubtedly a safe environment for intercultural communication, assists one to appreciate different ways of thinking, see the world, and act upon the reality. By integrating these different cultural perspectives on the personal level, humans are individually transformed. In turn, it will make an impact on the wider society. 

To successfully apply intercultural communication, one needs to go out of their comfort zone, which is endorsed by ethnocentrism. A conversion from ethnocentrism to ethnorelativism is, therefore, mandatory.

HIV/AIDS Seminar, Timor Leste, 2017