FAMILY INVOLVEMENT ON EFL STUDENTS’ INTERCULTURAL COMMUNICATIVE COMPETENCE DEVELOPMENT DURING LEARNING FROM HOME

The purpose of the study is posed to diagnose the developmental stages of intercultural communicative competence during family interactions of Indonesian EFL higher education students at home context. An ethnographic approach with distant observation taken in this study due to the Covid-19 health protocol. A triangulation technique involving online interview and archival model was conducted to enhance the observation. The data collection was analyzed based on the Pyramid Model of Intercultural Competence (Deardroff, 2006) and the Developmental Model of Intercultural Sensitivity (Bennett, 2017). The result implies that the students’ intercultural communicative competence development viewing from the dimension of requisite attitudes covers valuing other cultures, openness to other people attitude, and tolerance in a different view. On another result, the dimension of knowledge and comprehension encompasses deep understanding and knowledge of contexts and worldviews, cultural self-awareness, and sociolinguistics awareness. In conclusion, EFL students' intercultural communicative competence development commonly promoted ethnorelative stages more than the ethnocentric stage.


INTRODUCTION
Our world and societies are changing because of continuous global political and economic transformations and the radical changes brought about by the emergence of virtual cultures. Increasingly this is expected to lead to more people living and working in and across multiple cultures and societies, both in physical and virtual realities. The changing global environment has also prompted the awareness in higher education institutions they must respond to this arising societal need and deliver graduates who can function both as global professionals and responsible citizens.
Intercultural communicative competence (ICC) has been perceived as a higher education transversal learning outcome, whose importance is twofold: the need to prepare graduates who are able to address global challenges, acting in an integrated world system, and to resolve intercultural conflicts (Deardorff and Goodman, King & Baxter Magolda, 2010). Integrating cultures in English language teaching is urgent and necessary in order for EFL graduates to grasp and enhance their intercultural communicative competence in the globalized community where English has been used as a means of communication among people of multicultural backgrounds. EFL educators and students in different contexts, however, seem to neglect such an important issue in their English language practice. Similarly, in Indonesia, ICC is not given significant attention in English language education.
In order to explore the students' intercultural communicative competence development (ICCD) in higher education, the risk of mismatched perceptions between roles of families and students ICCD is becoming increasingly real, especially, in the time of Covid-19 pandemic. There is much less research on family interaction dealing with the higher education students' ICCD, while most studies of intercultural communicative competence have been undertaken from academic perspectives and delivered minor connection from family roles. For example, Syam, Basri & Sahril (2020)  Therefore, this study examines the development of intercultural communicative competence for Indonesian EFL higher education students based on their interaction within their families at home context. Furthermore, the objective of the study is posed to investigate the developmental stages of students' components included in the model. This model enables the development of specific assessment indicators within a context/situation while also providing a basis for general assessment of intercultural competence, thus embracing both general and specific definitions of intercultural competence. This model of intercultural competence moves from the individual level of attitudes/personal attributes to the interactive cultural level in regard to the outcomes. The specific skills delineated in this model are skills for acquiring and processing knowledge about other cultures as well as one's own culture. The model also emphasizes the importance of attitude and the comprehension of knowledge (Bloom, 1965).
A unique element of this model is its emphasis on the internal as well as external outcomes of intercultural competence. The internal outcome which involves an internal shift in frame of reference, while not requisite, enhances the external (observable) outcome of intercultural competence. The external outcome can be described as essentially "Behaving and communicating appropriately and effectively in intercultural situations." Definitions of effective and appropriate are taken from Spitzberg's work (1989) where appropriateness is the avoidance of violating valued rules and effectiveness is the achievement of valued objectives.
It is interesting to compare this model to the four developmental stages developed by the American Council on International Intercultural Education (1996). The four developmental stages of the global competence development process were listed as follows: 1) Recognition of global systems and their interconnectedness (including openness to other cultures, values, attitudes), 2) Intercultural skills and experiences, 3) General knowledge of history and world events and 4) Detailed areas studies specialization (i.e. language). The administrators who developed these stages recognized that the first stage was most important to all global learners. The first stage stressed the importance of openness which is the same starting point as the two visual models presented in this chapter.
Intercultural skills and general knowledge are also noted in the developmental stages that are accounted for in the two visual models. Capturing the family communication on intercultural communicative competence Families represent one of the most interesting and influential human systems (Schrodt, 2008). Families have uniquely shared worldviews that in turn provide individuals with value and belief systems (Schrodt, 2008). Due to this information on families, it is necessary to look into how this impacts individuals.
The first style that will be focused on is socio-orientation; this represents the degree that social roles and relationships will have on the greater influence on children's decision-making (Schrodt et al., 2008). This style places a lot of emphasis on obedience and uniformed behaviour (Colaner, 2009). The theory behind this is to lessen the amount of conflict and focus on harmony (Colaner, 2009). Families that are low on this side encourage individuality and allows for each family member to members are encouraged to participate freely on many topics (Colaner, 2009).
There are also high levels of conversation, which, are an important aspect of an enjoyable family life (Colaner, 2009). These families are also involved in everyone sharing ideas, helping with decision making, and expressing concerns (Schrodt et. al., 2008). This orientation values individual beliefs, growth, opinions and equality of all family members (Schrodt et. al., 2008). Overall this context is about creating a place where families can all participate on a wide variety of topics (Colaner, 2009). In return families in this context show high levels of expressiveness and constant interaction (Colaner, 2009). They are okay with disagreement and arguing and value each person's individual input. Families that are low on this have little interaction with each other, lack connection and also have high levels of separation (Colaner, 2009). There are many different factors that can influence whether families demonstrate socio-orientation or concept-orientation. These range from personality characteristics and conflict styles to communication competence and discretion (Colaner, 2009). This creates a lens under which we can study why families lean toward a certain context style. There are many factors that play into the development of children and those factors play an important role. The socialization that happens within a family at the child's young age is important to further development (Morris et al., 2007). While focusing on the variable under family and related behaviors in socially adaptive ways is an essential part to a child's successful development (Morris et al., 2007). structures vis a vis otherness and in terms of certain "issues" regarding cultural difference that tend to be related to each of the stages. The names of the stages refer to the issues, while the description of the experience of each stage refers to its perceptual structure. The first three stages of Denial, Defense, and Minimization are Ethnocentric; they refer to issues that are associated with experiencing one's own culture as more "central to reality." The last three stages of Acceptance, Adaptation, and Integration are Ethnorelative; they refer to issues associated with experiencing all cultures as alternative ways of organizing reality. Movement through the stages is not inevitable; it depends on the need to become more competent in communicating outside one's primary social context. When that need is established, it is addressed by building more complex perceptual structures that can resolve the increasingly complex issues of dealing with cultural difference.
The DMIS is a culture-general model; when more complex perceptual structures are established for any culture, they apply to all cultures. For instance, greater perceptual sensitivity towards a different national culture group allows more sensitivity towards a different generational or sexual orientation group, assuming that those groups are also defined in cultural terms. Additionally, movement through the stages tends to be one-way; people do not easily become more ethnocentric after having developed ethnorelative perceptual structures. However, people can rather easily retreat from one ethnocentric stage to an earlier one, particularly from Minimization to Defense.

Participants
The participants in the study were EFL higher education students and their families. Four selected participants are two male sixth-semester students and two female fourth-semester students of Indonesian private higher education who actively involved in English and non-English community development. These considerations are taken regarding the purpose of the study which related to the profile of higher education graduates and intercultural competence experiences. To protect their anonymity, all participants and cultural identity names are pseudonyms. I want to post a photo of yourself that doesn't wear a headscarf and then tag people.
I also want to take your photo without wearing a headscarf.
Hannah's sister Janganki! Mostly, beautiful people will say that 'I am not beautiful', pretend to be low profile.

Hannah
Itu seperti merendah untuk meroket. There was a story when the day rained heavily in the time of the Prophet. At the time, the prayer call was changed from 'let's pray' to 'pray at home' although it has nothing to do with health. Meanwhile, Friday prayer is acceptable today because our concerns are very related to health and safety.

April 2021 (Italic text = Indonesian, Bold text = English translation)
Richard's disagreement was based on the context that he believes and the world views. Richard tries to explain why the ban was carried out by giving an example of how to handle the same situation that happened in the prophet's time.
The way Richard conveyed the idea of home prayer during the pandemic time to his brother shows the impression that Richard really understands the context that is happening and still respects the values in the religion he believes in. This shows that Richard's statement is in integration stage of intercultural communicative competence.

Cultural self-awareness
In extract 6, the dialogues between Irene (a fourth-semester student who actively involved in English and religious community) and her sister revealed the awareness of how culture has influenced themselves. Such awareness is related to cultural identification. This dialogue depicting how the dress culture is shown in a film called Fashion Designer, although set in Korea, is not fitted with eastern culture, which is a strong basis of Indonesia's culture.
Fashion designer, wow how cool that film is.

Irene's sister Tapi yang tidak kusukanya disitu, awalnya keren sekali fashion desainer, tapi tidak kusuka bajunya
But what I did not like, at first fashion designer was really cool but I didn't like the clothes.

Nothing is thick in their clothes.
Irene's sister Kayak daster saya kulihat.
It looks like a negligee to me.

May 2021 (Italic text = Indonesian, Bold text = English translation)
This dialogue also shows that how the culture of dress is very important in the family environment although it is very clear that this reference comes from a film that aims to entertain people. Irene's response by saying "But this is how fashion designer is" shows her awareness of the types of information related to other cultures that can affect her sister's judgment. This kind of response related cultural self-awareness is identified as integration in intercultural communicative competence.

Sociolinguistics awareness
Sociolinguistics awareness as overarching dimension of knowledge and comprehension in intercultural communicative competence encouraged students to consider the importance of relationship among family members taken for granted which influence the choice of language used in home context. The following extract shows the interaction between Richard and Randy in discussing the language choice in family communication.

Tabel 7. Extract 7. Dialogue between Richard and Randy
Richard Sometimes we use local language and it is so odd to ask them to speak in Indonesian, like hi man could you speak in Indonesian, they're saying there must be something wrong with you, why do you ask me to speak Indonesian. But in my heart, I want to say like I am doing a little research. But it's going to be useless because most of the time we use local language.

Randy
Yeah I know I know but I think we have to receive that our family using local language it doesn't matter.

June 2021 (English interaction in Richard's house)
In this extract, Richard stated how difficult he was to get his family to communicate using Indonesian language because the use of vernacular (local language) was so dominant in his family communication. Randy's response by saying "I think we have to receive that our family using local language" shows that the use of regional languages in the family is natural and it is very clear that the use of other languages in family communication does not depend on a specific context and purpose but on the communicative competence of the family members. This was identified as acceptance stage in intercultural communicative competence. become aware of cultural differences and they are often threatened or intimidated by them (Bennett, 2017). When dealing with another requisite attitude, the students are identified to show openness to other people's attitudes by not judging people instantly but tend to discuss a phenomenon in a certain attitude. This kind of openness is referred to adaptation stage in intercultural communicative competence.

DISCUSSION
In the adaptation stage, individuals have gained the competency and experience to effectively deal with cultural differences (Bennett, 2017). Although the attitude dimension of intercultural communicative competence is often framed in terms of respect and openness, curiosity and diversity are also contributed in this dimension.
Students evidently practiced tolerance in a different view and are visible to be curious and interested by the thing being asked. This kind of attitude led the students to be identified in minimization stage in intercultural communicative competence.
An individual who enters the minimization stage has developed cultural empathy and act according to the rule: treat others as they wish to be treated (Bennett, 2017).
The dimension of attitude is commonly incorporated with ethnocentrism represented by defense and minimization stages. Meanwhile, the ethnorelativism occurred in openness to other people attitude represented by adaptation stage.
In the knowledge and comprehension dimension, the students' intercultural communicative competence development encompasses deep understanding and knowledge of contexts and worldviews, cultural self-awareness, and sociolinguistics awareness. When dealing with deep understanding and knowledge of contexts and worldviews, it appeared that students seemed to understand the context in conveying the idea and respecting the cultural values. Understanding communicative competence helps students to create more ideas, think clearly, speak more, foster a better self-expression in interaction, and maintain self-interest (Nurhikmah, Basri & Abduh, 2020). This understanding is identified as integration stage in intercultural communicative competence. In line with this, Bennett (2017) emphasized that an individual in the integration stage is comfortable with cultural relativity and is able to evaluate the appropriate response depending on the context.
Similarly, the integration stage was also found in cultural self-awareness. It was revealed that the student involved in a communication related to the awareness of how culture has influenced own self. The individual who enters the integration stage has developed a sense of looking from various cultural points of view and feeling comfortable in two or more cultural situations (Bennett, 2017). Meanwhile, the students' interaction related to sociolinguistics awareness showed that the choice of language used in home context depends on the family members' communicative competence. Syam, Basri & Sahril (2020) stated that intercultural interaction contributed most in improving students' linguistic knowledge. In other words, individuals who enter the acceptance stage are able to recognize that there are significant differences between individuals from distinct cultures, and one both accepts and respects these differences (Bennett, 2017). All components in the knowledge and comprehension dimension of intercultural communicative competence were existed in ethnorealtivism where acceptance and integration stages occured.

CONCLUSION
The study aims to investigate intercultural communicative competence On the other hand, the result also implies that the students' intercultural communicative competence development in the dimension of knowledge and comprehension is included three components: deep understanding and knowledge of contexts and worldviews; cultural self-awareness; and sociolinguistics awareness. All these components in knowledge and comprehension dimension of intercultural communicative competence existed in ethnorealtivism where acceptance and integration stages occurred.

PEDAGOGICAL IMPLICATION
Preparing effective EFL students who are able to deal with global challenges, act effectively and appropriately in an integrated world system, and