Songul Dogan Ger: Developing Students’ Cultural Diversity Awareness and Intercultural Communicative Competence in English Classes
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5 Teachers’ Perceived Attitudes and Practices Concerning the Development of Students’ Cultural Diversity Awareness and Intercultural Communicative Competence in an International School in Budapest – Data Source 1: Interviews with the Schoolteachers
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5.3 Findings
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5.3.3 Teachers’ Attitudes Towards Learning About Different Cultures

5.3.3 Teachers’ Attitudes Towards Learning About Different Cultures

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Teachers consistently expressed the belief that learning about different cultures was essential to developing CDA and ICC, with most emphasising the transformative role of living or teaching abroad. Such immersion enabled them to adapt to different cultural norms, develop empathy, and critically reflect on their own assumptions. Hugo, for example, highlighted the need to “adjust to their rhythm of life” while teaching in Gabon, and Isabel recounted a “cultural shock” in the United States that reshaped her understanding of shared space and family norms. For others, such as Ethan, early multicultural exposure in Miami led to greater self-awareness: “I had to learn to be very careful with my attitude because some people are very sensitive.”

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Although immersion was seen as the most authentic path to cultural understanding, other learning pathways were also valued. Diana described a cultural workshop that helped her understand Hungarian customs and taboos, while Helen recalled how a teacher’s multiperspectival approach to history broadened her cultural awareness beyond dominant narratives. Victoria, while affirming the benefit of first-hand experience, warned that second-hand knowledge often carries another person’s stereotypes: “It’s not until you immerse yourself... that you really evaluate it for yourself.” Teachers reported gaining knowledge through experiences with students, structured workshops, and their own formal education, although notably few explicitly credited their initial teacher training with developing their intercultural awareness.

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Teachers’ attitudes were largely marked by openness, respect, empathy, and a willingness to suspend judgement. These align with components of ICC outlined by Byram (1997) and Barrett et al. (2014), including attitudes, knowledge, and critical cultural awareness. Several emphasised the emotional and cognitive impact of full immersion. Helen stated that “you can read about it... but until you’re experiencing it, you can’t get the true feeling,” and Hugo added that trying, failing, and adjusting in real time was part of his learning in Hungary. For Diana, interacting with locals and asking questions were vital, while Nicole underscored the importance of “real-life situations” over theory.

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Travel was viewed as the next-best alternative to immersion, providing snapshots of authentic culture. George recounted a spontaneous invitation to a village festival in China, which “wasn’t something you’d read about,” and Isabel appreciated travel’s sensory depth. Still, Yana reflected that travel offers only a “glimpse,” affirming that deep cultural understanding comes from long-term integration. Methods such as reading, watching documentaries, and listening to music were viewed as secondary and often superficial. While they were acknowledged as ways to access distant cultures, teachers noted they could reinforce stereotypes rather than foster critical understanding.

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A few teachers described learning in multicultural work environments as eye-opening, while only two credited formal education with shaping their intercultural competence. Isabel highlighted her exposure to international colleagues as broadening her worldview, and Valeria mentioned enjoying culturally inclusive content in her academic training. This limited reference to education suggests a missed opportunity for teacher training programmes to more systematically support the development of CDA and ICC.

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When discussing intercultural misunderstandings, most teachers cited linguistic and pragmatic barriers as the main causes. Helen and Nicole described miscommunication stemming from idioms and phrasal verbs, while Olivia and George mentioned differing interpretations of tone or volume. Despite these misunderstandings, most teachers reflected on them as learning moments, demonstrating interpretive skills. Victoria, for example, adjusted her behaviour in Thailand based on Buddhist customs: “You can choose to respect that, or you choose not to. I personally always choose to recognise that I’m a foreigner.”

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While most teachers adapted respectfully, a few acknowledged personal challenges. Kevin admitted struggling to understand deeply religious perspectives, while Isabel spoke of the effort required to control cultural prejudices. Others noted how body language—such as gestures interpreted differently across cultures—could lead to unintended offence, as Lydia discovered in Hungary. These examples illustrate teachers’ awareness of intercultural missteps but also point to their uneven ability to act as mediators in cultural conflict, a skill categorised as “action” in ICC models (Byram, 1997; Barrett et al., 2014). Although many teachers demonstrated skills of interpreting and relating, there was little evidence that they actively mediated misunderstandings or explained their causes to others.

Jegyzet elhelyezéséhez, kérjük, lépj be.!

Overall, this section reveals a strong orientation towards experiential cultural learning, a high degree of intercultural sensitivity, and a shared commitment to respect and openness. Yet, the findings also highlight areas for growth—particularly in terms of taking intercultural action and integrating structured intercultural education into professional practice.
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