Gudykunst (1995) also incorporates

Gudykunst (1995) also incorporates Langer’s (1989) concept of mindfulness to improve the AUM theory by highlighting that due to the anxiety and uncertainty that strangers face in communicating with the host, they tend to be overly cautious and more attuned to their feelings. Langer (1989) contends that being mindful allows us to be more open to new 3. Cultural intelligence
Sternberg and Detterman (1986) argue that intelligence should not only be demonstrated in classrooms and in academic settings but should also be displayed at specific content domains, such as social intelligence—the ability to understand and manage men and women, boys and girls, and to act wisely in human relations (Thorndike & Stein, 1937); emotional intelligence—the ability to perceive emotions, to access and generate emotions so as to assist thought, to understand emotions and emotional knowledge, and to reflectively regulate emotions so as to promote emotional and intellectual growth (Mayer & Salovey, 1997); and practical intelligence—the ability to adapt to, shape, and select everyday environment (Sternberg et al., 2000). This renewed interest in intelligence has spurred the conceptualization of an intelligence concept that could gauge a person’s capability to differentiate cultural related behaviors in intercultural settings. Cultural intelligence (CQ), first coined by Earley and Ang (2003) is motivated by the practical reality of globalization in the workplace. It is defined as a person’s capability to function effectively in situations characterized by cultural diversity (Earley & Ang, 2003; Earley & Mosakowski, 2005). To function effectively, individuals need to be socially adept in deciding on the most appropriate behavior that is suitable in an intercultural interaction (Earley & Ang, 2003). CQ is thus recognized as a unique explanatory variable in predicting intercultural effectiveness. Previous studies (see Ang, Van Dyne, & Koh, 2006; Ang et al., 2007; Earley & Ang, 2003) have demonstrated that CQ plays an increasingly important role in measuring a person’s intelligence to adapt to a new cultural context by highlighting it as a framework for a set of CQ (e.g., Metacognitive, Cognitive, Motivational, and Behavioral CQ). More importantly, the CQ concept is based on contemporary conceptualizations of intelligence as multidimensional (more than general mental ability) that includes the capability to adapt in various situations (Sternberg & Detterman, 1986). Though CQ focuses specifically on capabilities that are culture-related, it is grounded in the theory of multiple intelligences. This makes it theoretically grounded, comprehensive, and a coherent framework (Van Dyne, Ang, & Nielsen, 2007).