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Volume 2 Issue 12, November 2022 ISSN 2181-2020
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8
ISSN: 2181-2020
Volume 2 Issue 12 (2022): EJAR
Volume 2 Issue 12 (2022): EJAR
BRIDGING CULTURES: APPLYING THE INTERCULTURAL
PRAXIS MODEL IN CENTRAL ASIAN CONTEXTS
Dildora Khodjaeva Mukhamedkhodjaevna
Associate Professor, IMC Krems Transnational Department,
Tashkent State University of Economics
d.khodjaeva@tsue.uz; dil.khodjaeva@gmail.com
ORCID: 0000-0001-8248-4720
https://doi.org/10.5281/zenodo.15836389
ARTICLE INFO
ABSTRACT
Received: 30
th
June 2025
Accepted: 07
th
July 2025
Online: 08
th
July 2025
The article explores the application of Kathryn Sorrells'
Intercultural Praxis Model (IPM) within Central Asian settings,
notably Uzbekistan. Because the global arena is becoming
more interconnected as a result of globalization, successful
intercultural communication becomes ever more important,
especially in multicultural-rich settings like Central Asia. The
study explores how the six interconnected elements of the IPM,
Inquiry, Framing, Positioning, Dialogue, Reflection, and Action,
can be practically applied in navigating complex intercultural
communication in Uzbekistan's multicultural social space.
Drawing on Central Asia's ancient heritage as a meeting point
of civilizations along the old Silk Road, the article shows how
classical cultural norms, contemporary influences, and Soviet
legacies blend together to create unique intercultural
dynamics. Through practical examples of Uzbek practices of
hospitality, gender relations, business negotiations, and
educational exchange, the research demonstrates the way each
element of the IPM can lead to intercultural competence and
mutual understanding.
The
study
illustrates
that
successful
intercultural
communication in Central Asia requires more than knowledge
of cultures, it requires critical self-consciousness, awareness of
power relations, and commitment to socially responsible
action. The article concludes that through systematic
application of the IPM model, both individual and institutional
stakeholders can convert intercultural challenges into
opportunities for effective communication, towards social
cohesion and sustainable development in Central Asia's
multicultural societies.
KEYWORDS
Intercultural
communication,
Intercultural
Praxis
Model,
Central
Asia,
Uzbekistan,
society,
values, norms, traditions,
diversity.
Introduction
Does it ever seem like our world is becoming more interconnected? Consider the clothes
you are wearing right now. Who made them? Perhaps the cotton was woven in Uzbekistan,
the design made in Italy, and the finished garment made in Bangladesh. Similar to your
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clothes, your life is closely connected to people and cultures from around the globe, even if
you never leave home.
In Central Asia, this interconnectedness is not new. For over a thousand years, the
region has been the meeting point of civilizations, as caravans and visitors traversed the
ancient Great Silk Road, exchanging commodities, ideas, and traditions. Today, Central Asia
continues to be a vibrant meeting place of peoples, languages, and religions.
However, when people from different backgrounds come together, differences emerge,
the way we communicate, the way we behave, and what we believe. Communication between
cultures can be challenging, especially when our relationships are shaped by invisible
hierarchies and social arrangements, within families, the workplace, or broader communities.
Our lives and ways of understanding the world are influenced by different forces such as
ethnicity, gender, language, religion, and history.
It requires more than good intentions to successfully navigate those complexities. It
needs intercultural communication, which means understanding, valuing, and interacting
with members across cultures. Because it guides us into attempting to make sense in the
interplay, the Intercultural Praxis Model (IPM), as introduced by Kathryn Sorrells (2016), can
be practically useful and reflexive model. It encourages us into examining our own frames and
practices, and it builds important relationships and social responsibility action in this
increasingly globalized world.
Throughout this research, the intercultural communication dynamics in the context of
Central Asia, and specifically Uzbekistan, are going to be analysed in a systematic way. The
examination is going to be based on the utilization of the Intercultural Praxis Model as a
conceptual framework through which to investigate and make sense of the intercultural
interactions in this geographical area.
Understanding Intercultural Competence
Intercultural communication is the ability to interact effectively and appropriately with
people from different cultural backgrounds. Never before has this competence been as critical
as it becomes in this extremely globalized era, both in overseas business and diplomacy but in
casual conversations in multicultural communities.
In the Central Asian, setting, intercultural communication takes on a particular
significance. The region’s ancient history as a transit point during the Great Silk Road exerts
some effect on its culture, which was perfected during centuries through acquaintance with
the most diversiform nationalities, such as Persians, Arabs, Turks, Russians and others. This
syncretic legacy can be tracked in the languages, manners, and social etiquette in the states.
Developing intercultural competence means more than just knowledge about other
cultures. It means self-awareness, empathy, and openness to changing one's own behaviour. It
also means having a sense of how larger social structures, including ethnicity, gender,
language, and religion, condition our experiences and interactions. In Uzbekistan, where
traditional values frequently intersect with contemporary influences and the impact of Soviet
occupation, a grasp of these dynamics is essential to forming successful relationships across
cultural boundaries.
IPM provides a model for the development of this competency, encouraging people to
critical examination of their own worldview and to engage with others in a way that is both
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effective and respectful. Praxis Model is explained in the following section and its dimensions
are given.
The Intercultural Praxis Model
Given the complexity and dynamism of culture, Kathryn Sorrells' Intercultural Praxis
Model (IPM), which was introduced in 2016, offers a practical and reflective framework for
navigating complex intercultural terrain. The model is based on a three-fold understanding of
culture, which Sorrells conceptualizes through three key elements:
Shared Meaning:
This dimension identifies culture as a system that helps us make
sense of life. It is the shared values, practices, and understandings that hold communities
together. Shared meanings give us frameworks for interpreting experience and interacting
with others. In Central Asia, shared meanings could be hospitality customs, respect for elders,
or communal celebrations.
Contested Meaning:
This dimension acknowledges that meanings are constantly being
negotiated within culture. Every member of a cultural group has a different perspective on
and understanding of cultural norms. These disputes are frequently a sign of power dynamics
and societal differences in opinion. For instance, there might be conflicting interpretations in
Central Asia about regional identities vs national coherence or traditional values versus
modernization.
Resource:
The third factor considers culture as a potentially useful resource. People and
civilizations can use cultural wisdom, tradition, and worldview as resources to overcome
hardship and seize opportunity. This type of comprehension serves as a reminder to embrace
cultural variety as a strength rather than a barrier to communication.
Figure 1.
Source: Katherine Sorrells, 2016.
The value of critical reflection in cross-cultural relationships is emphasized by the IPM.
We become more conscious of our own cultural positioning and presumptions as a result of
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this reflection, which puts us in a better position to be authentic when dealing with other
people. We can develop a more sophisticated knowledge of cross-cultural interactions by
looking at how our cultural context and social settings shape our perspectives.
This Model acts as a roadmap for handling complex cross-cultural situations. Inquiry (i),
Framing (ii), Positioning (iii), Dialogue (iv), Reflection (v), and Action (vi) are some of the
interconnected entry points that make up the IPM, which functions as a circular framework as
opposed to a linear one. Without a predetermined order, the model (see figure 1) highlights
how various elements are interrelated.
The IPM's ultimate goal is to encourage moral behaviours in cross-cultural settings. It
forces us to consider the ethical ramifications of our choices and engage with cultural
diversity in a way that respects social justice and human dignity. This pledge of accountability
is especially relevant in areas such as Central Asia, where advanced intercultural dynamics
have been influenced by historical, political, and social considerations.
Applying the Intercultural Praxis Model to Central Asia
We are able to develop more successful strategies for establishing cultural bridges while
taking into account the power dynamics and subtleties that structure interactions inside
Uzbekistan and throughout Central Asia by using the IPM for defining relations.
1. Inquiry: The First Step in Intercultural Praxis
.
Intercultural praxis, an activity that helps us traverse the complex and varied cultural
landscapes we come across on a daily basis, is built on inquiry. Inquiry is essentially about
developing a sincere interest in other people and the world we live in. It is about being
prepared to ask questions, look for answers, and set aside our preconceived notions even
when we come across viewpoints that differ from our own.
The first step is to develop a sincere interest in Uzbekistan's history, culture, and society.
This entails posing open-ended inquiries concerning regional communications, values, and
traditions, such as the expression of hospitality, the importance of religious practice, or the
role of family in day-to-day existence.
In Uzbekistan, on arrival of the guest, the host greets the guest at the door and inquiring
about the guest's health and family. The initial greeting is not ritualistic but an invitation to
hear and tell lives and values. It is customary for Uzbek hosts to ask the guest to take a seat on
the
dastarkhan,
the spread table of bread, sweets, seasonal fruits, dried fruits and tea. The tea
is served by the host in small amounts, meaning respect, the more tea the guest requests, the
more honour. This ritual encourages the guest to inquire about local traditions, family
customs, and social norms, arousing curiosity and mutual understanding.
In Central Asian and Muslim cultures, inquiring is not just about asking questions but
about being respectful, open, and willingness to engage with the other person's culture and
experience. This is exactly what the IPM emphasizes on curiosity and skilful questioning as
the foundations of intercultural communication.
2. Framing:
A Port of Entry for Intercultural Praxis
After cultivating curiosity through inquiry, the second is the process of recognizing how
our backgrounds, experiences, and identities shape the way we see and interpret the world
around us. Framing is recognizing that our perceptions are not so much absolute truths as
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they are lenses that have been crafted by our particular cultural, social, and personal
backgrounds.
Every person has a number of frames that influence the way they perceive reality. The
frames are built on:
Gender, ethnicity, and race
Religion and spiritual beliefs
Education and socioeconomic background
Nationality and geographic location
Age, language, and family experiences
Understanding Central Asians, particularly Uzbek identity, is about the recognition of
how it has been shaped by centuries of history, such as Persian, Turkic, Islamic traditions, the
Soviet legacy, and regional local influences. At the same time, it's also necessary to be mindful
of one's own cultural assumptions and biases, for these frames influence the way we interpret
and engage with local community.
For example, the social customs and etiquette when a person places his/her left hand
over his/her chest with a slight bow, expresses deep respect and part of the cultural
framework informing interpersonal interaction. Honorific titles and polite forms of address
are employed by the youth when they address older individuals, in relation to their social
status. Another example, in Uzbekistan, younger people use polite forms of address when
speaking to elders, such as '
aka'
(older brother),
'opa'
(older sister), are given respect to even
non-relatives. In addition, when eating or on social gatherings, the younger people must serve
food and beverages to those who are older than them before themselves, as a sign of respect
and care.
Since Central Asia is home to various ethnic groups, which are accompanied by its own
cultural frames, languages, and traditions, to create a complex mosaic of identities.
Recognising these frames allows people, both Central Asians and foreigners, to better
understand the construction of regional identity and how their cultural assumptions can
influence their perceptions and interactions.
3. Positioning:
Power, Place, and Perspective
Positioning calls us to reflect on where we, and others, are positioned in the social,
cultural, and political landscapes that frame our meetings. It is a question of attending to how
power, privilege, and social identity inform our experience, our voice, and our relationships.
Intercultural competence involves awareness of power dynamics within Central Asia’s
ethnic majorities and minorities, gender, and generational differences. It also involves
consideration of how foreigners, expatriates, business travellers, or tourists are perceived by
the locals, and vice versa.
For example, traditional gender roles continue to play a significant role in many part of
Uzbekistan, reflecting characteristics of masculine culture, where values such as
assertiveness, leadership and family authority are often emphasized (Hofstede, 2001). Men
tend to be positioned as family heads and primary decision-makers, and women's roles tend
to emphasize care of family and community. However, modernisation and education are
gradually changing these roles, creating new social positions and sometimes conflict between
old and new expectations. On the other hand, consider Uzbek woman as a mother, which is
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thought to be the emotional and moral hubs of the family. A woman as a daughter is
positioned in family as carrier of honour. Daughter should exhibit obedience and respect
towards the elders, especially parents.
Positioning is actually a question of recognizing the fact that our place in the world,
socially, culturally, and politically, affects the way we live and interact in intercultural
relations.
4. Dialogue:
Engaging Across Differences
Dialogue goes beyond mere conversation, it is the practice of arriving at new
understanding through encounter of difference. It challenges us to step outside our comfort
zones and link up differently with other points of view (Sorrells, 2016).
Dialogue is challenging, particularly in situations where there are imbalanced power
relationships, historical injustices, or deeply held convictions at issue. Intercultural
interactions are necessarily relationships of tension, involving a ‘crossing, a reaching across, a
sharing if not a common ground of understandi
ng’ (Crapanzano, 1990).
Open and respectful communication is the essence of building trust and comprehension.
In Central Asia, this might be best seen in business relationships, student exchange, or tourism
interactions. Dialogue allows for the negotiation of meaning and the building of shared
understanding.
In context of Uzbekistan, among tourists and tour guides, dialogue goes beyond the
attractions to include such topics as local traditions, religious practice, food and family life.
Tourists ask questions about local customs, and guides explain the significance of practices
like hospitality and respect for foreigners. This dialogue enriches the travel experience and
builds intercultural communication on both sides.
Another example, in Central Asian business negotiation environments, a successful
dialogue involves not just translation of words but also familiarity with local communication
styles, where indirectness, non-verbal communication, patience, and building personal
rapport before negotiating contracts are preferred. While negotiating, parties do not just
negotiate conditions but also trust, bargaining through cultural expectations of respect and
hierarchy.
As we witness in samples, conversation is characterized by attentive listening, openness,
mutual respect, and critical reflection. It is a dynamic process in which meaning is constructed
together, power disparities are acknowledged, and cultural differences are negotiated with
care, core tenets of the IPM.
5. Reflection:
Deepening Understanding in Intercultural Praxis
Reflection is the process of looking inward, pausing to examine our own thoughts,
feelings, and actions in relation to others and the world. Reflection involves more than simply
thinking about what happened.
Most educational concepts of reflection are derived from John Dewey (1910), an
American philosopher, psychologist, and educational reformer, perhaps the father of
reflective practice. He wrote: ‘We do not learn from experience, we learn from reflection on
experience’. Reflection is
generally understood to involve some, a number or all of the
following: sense-making of an experience, re-running a (critical) incident over and over again,
stepping back to get a better view, in order to construct a deeper understanding, in the
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direction of more honesty, taking or balancing the good and bad points and making good
judgements (Kinnunen P., 2018). In a wider sense, these cover thinking, reading, writing,
discussing, observing, and, above all, experiencing
Ongoing self-reflection is also necessary. Through reflection on misunderstandings and
effective interactions, people learn and adapt, and their intercultural skills develop over time.
For instance, a visiting lecturer who is teaching in Uzbekistan initially mistakes students'
classroom silence as a sign of disconnection or disinterest. By reflecting, the teacher realizes
that respectful listening and not openly challenging or countering teachers are valued
behaviours in Uzbek culture. This prompts the teacher to challenge assumptions and alter
teaching techniques to encourage participation in culturally appropriate ways.
As Kathryn Sorrells (2016) highlights, reflection is a continuous process that will guide
future action rather than a one-time event. It enables people to make connections between
their own experiences and larger historical and societal settings, fostering empathy and social
justice initiatives.
6. Action: Transforming Understanding into Change
Our heightened consciousness and comprehension translate into concrete endeavours
to establish a more equitable, inclusive, and tranquil world when we take action. This could
involve community programs that encourage cooperation and understanding across cultural
divides, regulatory changes, or educational initiatives.
Action in intercultural praxis, which draws inspiration from Paulo Freire's (2000) work,
goes beyond merely doing something for the purpose of doing it. It is based on continuous
cycles of reflection, action, and thought. In order to effect significant change, intercultural
praxis encourages us to have a deeper awareness of the world, ourselves, and others (Freire,
2000; Sorrells, 2016).
Our actions are always shaped by our identities, histories, and the power structures in
which we are embedded. Factors such as culture, gender, race, class, religion, language, and
nationality influence what actions are possible, encouraged, or constrained for each of us.
For example, Central Asia is home to more than 100 district cultural groupings To
enhance intercultural communication among its citizens and foster national unity, the
countries organize multicultural festivals at the international level, such as Navrouz and
Independence Days celebrations. These events showcase the rich shared heritage of Central
Asia’s diverse communities thr
ough vibrant displays of music, dance, traditional cuisine, and
storytelling, creating a space for cultural exchange and mutual understanding.
By taking such practical steps, the region translates intercultural learning into
community-building efforts that address social divisions and empower citizens to become
agents of positive change in Central Asia’s diverse society. Events such as multicultural
festivals, art exhibitions, and educational exchanges enhance public awareness, foster
goodwill, and support long-term international cooperation.
It should be noted that tourism and cultural diplomacy serve as powerful platform for
creating opportunities for real action and conflict resolution at both governmental and
grassroots levels.
Conclusion
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The exploration of intercultural communication in Central Asia through the lens of
Kathryn Sorrells’ Model of Intercultural Praxis reveals both the complexity and promise of
cross-
cultural engagement in one of the world’s most diverse region. ‘Indeed, whe
re ethnic
diversity is high, historical heritage is rich, and social dynamics are changing, thereby creating
complex intercultural cross-cultural situations. The ability to navigate the complexity in a
sensitive, as well as conscious, manner is the central challenge to achieve social harmony,
cross-cultural understanding, and sustainable development.
As we have observed, the six interconnected elements of the IPM, Inquiry, Framing,
Positioning, Dialogue, Reflection, and Action, provide a helpful toolkit for navigating the rich
tapestry of cultures, languages, and traditions that make up Uzbekistan and the larger Central
Asian context.
The relevance of the IPM to Central Asian settings makes it categorically evident that
intercultural communication in the workplace is about much more than cultural tokenism or
tolerance of difference. It is about an underlying commitment to understanding how our own
cultural positioning colours our perception, how power conditions intercultural
communication, and how authentic dialogue can bridge even vast cultural distances. From
everyday hospitality customs to the evolution of gender roles, from corporate communication
to educational interaction, the examples taken from Uzbek society demonstrate that
intercultural competency is a process rather than a final result of continuous learning,
introspection, and development.
The IPM provides useful advice for professionals operating in Central Asian contexts,
including education, business, tourism, and community development, on how to go beyond
genuine but superficial cultural interchange to more profound, richer cross-cultural
relationships. The model's call for socially responsible action binds practitioners to pursuing
more justice and inclusion, while its requirement for critical self-reflection challenges
practitioners to examine their own presumptions and biases.
Looking ahead, this analysis has several important implications:
1.
Using the IPM's rigorous approach of developing cultural competency would enhance
Central Asian intercultural education projects by moving beyond static cultural
representation to dynamic inquiry and dialogue procedures.
2.
Organizations operating in multicultural Central Asian environments must make
investments in training that enhances employees' critical reflection and culturally responsive
action capabilities.
3.
Policymakers must recognize that effective integration of diverse communities requires
more than administrative action. It requires sustained commitment to creating true
intercultural awareness and cooperation.
The challenging of the 21st century facing Central Asia, economic success, social
harmony, ecological sustainability, regional cooperation, cannot be tackled in the absence of
effective intercultural communication. The IPM provides a model for changing cultural
diversity from a possible source of conflict to a real source of innovation, creativity, and
enrichment on a mutual benefit basis. With the societies of Central Asia progressing in their
development and interaction with the rest of the global community, the principles and
practices outlined in this report shall become increasingly vital.
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Ultimately, this study demonstrates that intercultural communication is not only an
intellectual exercise or a professional skill but a fundamental competence for the building of
the kind of open, respectful, and cooperative societies Central Asia's multicultural populations
are entitled to. By embracing the IPM's challenge to ongoing inquiry, critical examination, and
action for reform, individuals and institutions throughout the region can assist in crafting a
future in which cultural difference is valued as a source of strength and not as a barrier to
comprehension.
The ancient Silk Road united far-off cultures on the basis of business and cross-cultural
understanding. The Intercultural Praxis Model offers a template today for constructing new
kinds of bridges, connections not based simply on commerce but on respect, learning, and
collective action for social justice. Thus, Central Asia's heritage as a cross-cultural bridge can
be recreated and extended to face the problems and possibilities of the contemporary world.
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