1. Introduction
2. Framework of reference
3. Three dimensions of ICC
4. Methods of assessment
5. Steps in assessing ICC 
6. Assessing ICC 
7. Levels of ICC proficiency  
8. Conclusion
9. References

3. Assessing the 3 dimensions of ICC: «knowledge/savoirs», «know-how/savoir-faire» and «being/ savoir-être»

When assessing ICC, the question is threefold:

(a) What do we mean by assessing intercultural «knowledge/
      savoirs»?
(b) intercultural «know-how/savoir-faire»?
(c) intercultural «being/ savoir-être»?  

(a) Assessing intercultural "knowledge/savoirs"

Until now, ICC was mostly limited to the teaching and assessment of "knowledge" (savoirs) by means of paper and pencil testing, including multiple-choice items, short answers, association or pairing items; all aiming at measuring the acquisition of cultural facts. Most of the time, learners have to identify similar or different cultural elements, to reorganise or regroup different types of characteristics (physical, mental, moral, affective) from a text, to compare different educational systems from different countries, to infer meaning from different expressions given by the main actors of a novel or to appreciate or judge the qualities found in the specific context of a text.

But, intercultural knowledge is based on three domains of knowledge which need to be assessed: the humanistic approach linked to collective memory in terms of culture (history and geography of other cultures) and civilisation (arts, literature, music, painting), the anthropological approach in terms of knowing the diversity in the ways of living of different cultures (daily life similarities and  differences, habits, traditions, customs, norms, stereotypes, etc) and the sociological approach looking at the socio-cultural contexts of the target societies (major values, beliefs, attitudes considering the national identity, regional cultures, etc.).

The criteria to assess ICC / knowledge /can be defined in terms of low, medium and high ability of the learner to perform a task. Here is an example:

Levels of performance - Knowledge

(b) Assessing intercultural "know-how/savoir-faire"

Until now, in terms of "know-how/savoir-faire", the emphasis has been more on the linguistic aspects of communicative competence that reflect the degree of students' ability to function and interact in the target language. But, in ICC we need to take into account how students adapt to different social and cultural environments, that is, integrate experiences in the target language to use efficiently their communicative competence and interact as intercultural speakers. It is not only a question of being able to function in a language. The components of «know-how» are linked to the ability to:

• FUNCTION in the target language, linguistically speaking, i.e. developing practical skills linked to language competence;
• INTERACT in the target language and culture/in the context of  ways of living, taking into account traditions, customs, values etc.;
• ADJUST to social and cultural environment
• INTEGRATE with other groups by  means of new experiences, such as exchange programs in the target language which implies to use efficiently communicative competence linked to cultural environment, cultural competence and acquired knowledge;
• INTERPRETE and NEGOTIATE discovery and misunderstanding while developing critical awareness and social responsibility, and using cultural mediation when needed.

The criteria to assess ICC « know-how» can be defined in terms of low, medium and high ability of the learner to perform a task. Here is an example.

Levels of performance – Know-how

(c) Assessing intercultural "being/savoir-être"

So far, assessment related to all dimensions of being/savoir-être has been left aside and teaching has focused mostly on "cultural awareness" which refers to the understanding of similarities and differences between cultures. In the European context it is often taught in the students' mother tongue. But, this is just one sub-dimension of existential knowledge.  

Nowadays, we need to teach beyond that first level of being/savoir-être. It becomes important for students to reach the level of "critical" awareness and to take into account other identities, beliefs and values in reference to their own. They may need to reshape their own values and integrate new perspectives so that they eventually become intercultural mediators when facing conflict-ridden situations. The components of «being» are linked to:

• CULTURAL AWARENESS/CULTURAL COMPETENCE,  i.e. understanding different cultural dimensions and developing individual or collective relations;
• CRITICAL APPROPRIATION/CRITICAL COMPETENCE,
  i.e. accepting and interpreting self knowledge, self identity and values from others and other cultures;
• TRANSCULTURAL INTERNALIZATION / TRANSCULTURAL 
  COMPETENCE, i.e. improving and changing one's away of thinking in terms of valorization of Otherness and integration of new values.

The level of competence intends to bring the learner from a level of sociocentricity to a level of reciprocity. It is the ability to accept the validity of different points of view, to be aware of multiple, ambivalent and resourceful nature of cultural identities in  intercultural encounters and that the development of ethnic identities involves a constant negotiation. It is a level of transnational competence (Baumgratz, 1985; 1987), transcultural competence and relativization (Meyer, 1991), taking into account that cultures are constantly interweaving.

The criteria to assess ICC / being/savoir-être can be defined in terms of low, medium and high ability of the learner to demonstrate degrees of attitudes in terms of existential knowledge. Here is an example.

Levels of performance - Being

The difference in terms of "tolerance", "sympathy" and "empathy" has been described in the literature. For Byram (1989), tolerance can be seen as a passive acceptance. It is, in reference to foreign people, the willingness to work and live with people who are different, refraining from banishing them from our society simply because they disturb our own beliefs. The individual realizes that there are differences in beliefs in values and becomes sensitive to these. It carries the understanding that the opposite «intolerance» could bring violence and social instability. For Cushner and Brislin (1996), it is the ability to go beyond one's predetermined expectations and be open to new experiences. Sympathy and empathy are often linked but must not be seen as identical. Sympathy is an emotional affinity. It exists when the feelings or emotions of one person give rise to similar feelings in aonther person, creating a state of shared feeling. For Brown (2000), it is a feeling of harmony between individuals based on cultural similarities. It reflects openness towards other cultures and adjustment to different beliefs and values. 

On the other hand, empathy is more demanding. It is not a feeling; it is an ability to participate in a form of life (Byram, 1989 p. 89). It is the capacity to see oneself as a member of the other culture and to put into relation that culture's beliefs, behaviors and values within its historical, religious and political context in order to understand the reasons for its ways of interacting and thinking.  Empathy leads to a sense of alterity which is the ability of exchanging one's own perspective for that of the «other» and to integrate new beliefs and values.

next chapter: 4.  Methods of assessment