A narrative of the context that both motivated and permitted the research is outlined first.Ģ. Does the bilingual speaker who is the vehicle of these two cultures indeed modulate his/her estimates of self-efficacy to adjust to the perspective of the self, either solipsistic or contextual, which is active at any given time? Section 3, which is devoted to our research methodology and findings, addresses this question. It is the self of a person who recognizes that in-group goals take priority over personal goals. Instead, a contextualized self, which is assumed to be evoked by Arabic, is a self that is interdependent at its core. It is thus that of a person who is inclined to see himself/herself as the only one that really matters. Specifically, a solipsistic self, which is assumed to be prompted by English, is a self that is construed as autonomous and attuned to internal goals, thoughts, and motives.
Evidence is explained by relying on a social constructionist framework, according to which different languages, such as Arabic and English, can elicit different culturally oriented selves who are nevertheless connected to a single speaker. Supporting evidence is provided by the authors’ empirical studies of Arabic-English bilinguals who estimated their capabilities through a self-efficacy scale either written in English or translated into Arabic. This particular adjustment performed by the bilingual speaker is likely to induce different answers to ostensibly the same statements presented in his/her two languages, because each statement remains conceptually unlike the other. Thus, a bilingual speaker’s responses to a scale, which gathers information about his/her beliefs in personal capabilities, can unintentionally adjust to the language in which the scale is written and, consequently, to the unique denotations, connotations, prescriptions, and reactions of its accompanying culture. Current work relies on two key assumptions: (a) a language carries its culture, including its unique denotations, connotations, prescriptions, and reactions and (b) although translations of expressions used in measurement scales to refer to a person’s capabilities are considered linguistic equivalents, they may not be culturally equivalent. The authors’ research stems from the recognition that although the construct of self-efficacy exists in a variety of cultures, the information that people disclose about their self-efficacy is likely to be shaped by not only the self-report instrument used to gather information about such a construct, but also the language in which it is written.
Self-efficacy beliefs also play an important role in shaping people’s self-regulatory processes, such as goal setting and self-monitoring. For instance, individuals who possess high self-efficacy compared with those who have low self-efficacy tend to undertake challenging activities, are persistent, devote substantial effort to initiated activities, and experience fewer adverse emotional reactions if difficulties are encountered. Self-efficacy beliefs are known to be key determinants of people’s current and future behavior. The research discussed in this chapter focuses on the construct of self-efficacy, which Bandura has defined as the belief in one’s capabilities to initiate, manage and execute a variety of actions with the purpose of attaining desired goals.
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