tag:blogger.com,1999:blog-59194548988446240712024-02-19T15:31:59.493+00:00International Journal of Cross Cultural ManagementInternational Journal of Cross Cultural Managementhttp://www.blogger.com/profile/10595786323874029061noreply@blogger.comBlogger14125tag:blogger.com,1999:blog-5919454898844624071.post-88083375138828140272016-08-31T11:14:00.001+01:002016-09-04T11:26:11.848+01:00Cross-cultural adjustment of expatriates: Exploring factors influencing adjustment of expatriates in Nigeria<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOaYJXsSHmVP_8k8Ut4iO9eUzNsW6Su0RYU9V2H3rpvOUW-Yw553Y2eaoru3kr-OVR1GnJkOglULYp91JlorQ2v6N9D8im2lVUgIOjwb-VZDDZj733hERGDOogG5gdgbJv8l4XuQDxsYto/s1600/okpara2.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOaYJXsSHmVP_8k8Ut4iO9eUzNsW6Su0RYU9V2H3rpvOUW-Yw553Y2eaoru3kr-OVR1GnJkOglULYp91JlorQ2v6N9D8im2lVUgIOjwb-VZDDZj733hERGDOogG5gdgbJv8l4XuQDxsYto/s1600/okpara2.jpg" /></a></div>
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Little research has been published on expatriation in sub-Saharan Africa. This new article on Nigeria is due to be published soon in<em> International Journal of Cross Cultural Management</em> by the author <a href="https://www.bloomu.edu/faculty/okpara">John Okpara</a>. John is Chair, Department of Management and Marketing at the Bloomsbury University, Pennsylvania, USA. In his own words:<br />
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A great deal of research on expatriate adjustment has been conducted in the last two decades. However, these studies have been predominately conducted in the West, with very little of this research having been conducted in Africa in general, or in Nigeria in particular, despite knowledge of the overwhelming adjustment challenges the continent poses to expatriates. The purpose of this study is to examine factors influencing expatriates’ adjustment in Nigeria. A survey method was used to gather data from expatriates who work in different organizations in Nigeria. The results of this study show that age, gender, previous experience, cross-cultural training, socialization, and job satisfaction were predictors of expatriates’ adjustment in Nigeria. This research is important because it may assist human resource professionals in planning and implementing an appropriate cross-cultural training program for employees relocating to Nigeria. It may help to bridge the gap in the literature on this topic with regards to Nigeria, Africa, and other emerging nations. It could also contribute to a better understanding of the reasons for expatriation and how these reasons may impact on expatriate work adjustment.<br />
This is an important article for those interested in expatriation in emerging economies, in sub-Saharan Africa and Nigeria, one of the fastest growing economies on the continent. Please contact <a href="https://www.blogger.com/jokpara@bloomu.edu">John Okpara</a> for more information.Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-15732743112712381042016-08-27T12:22:00.000+01:002016-08-27T12:22:37.617+01:00Veiling and Management: Muslim Women Managers in Israel<h3>
An exciting and original piece of research by authors Khalid Arar & Tamar Shapira.</h3>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRmrrYI7nc4xPmomTq3cHR20ZGOeKlJBgrWEMt7btfV7-_SBw4O1E8_CNEOyhjt-KW8sbmT_7hsYpoZ0DocN4msZ_17aGcEEcV5_zd1Tr2miPxqZmodF7SunMm2t0y8Lq7zuvug2-7EblC/s1600/Khalid_Arar.png" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRmrrYI7nc4xPmomTq3cHR20ZGOeKlJBgrWEMt7btfV7-_SBw4O1E8_CNEOyhjt-KW8sbmT_7hsYpoZ0DocN4msZ_17aGcEEcV5_zd1Tr2miPxqZmodF7SunMm2t0y8Lq7zuvug2-7EblC/s200/Khalid_Arar.png" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Khalid Arar</td></tr>
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It’s really important that international and cross-cultural management scholars are able to step into other’s shoes, in order to learn from different cultural contexts. Cultural identity is not a straightforward thing for Muslim women in Israel, as the authors tell us: “The complex collective identity of the Palestinian Arab community in Israel comprises several elements: citizenship (Israeli), nationality (Palestinian), ethnicity (mostly Arab) and religion (Islamic or Christian or Druze)”.</div>
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Look out for this new article coming soon in <em>International Journal of Cross Cultural Management</em>.</div>
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In the authors’ words:</div>
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"This paper explores the motivations of Arab Muslim women managers in Israel who adopt the veil just before or soon after their nomination to management positions. We used narrative research in order to understand this growing phenomenon and its meaning for the women managers in different life spheres. While the research findings stress the different motivations for adopting or rejecting veiling, all the women managers perceived veiling as a phenomenon that has direct consequences for their status in Arab Muslim society and for their ability to function effectively as managers and to introduce far-reaching changes with the support of their community and the staff. The paper contributes to our understanding of Muslim women’s visibility in private venues and in the public sphere and reinforces the need for more in-depth comparative cultural studies of veiling perceptions."</div>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIUP3ow84FNjTqpjLDOH7aKdRUIJPgNcftYNjId38Br4johFwbymYYivfpn_CIztT8VRKiiGTmP9FhuL8tZZgmZD7bpldmfCiOC6XRc3wa4P-6FNBDV8e-RLBcoqPBrHUdBf8C2V6zh9rb/s1600/Tamar_Shapira.png-2.jpeg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiIUP3ow84FNjTqpjLDOH7aKdRUIJPgNcftYNjId38Br4johFwbymYYivfpn_CIztT8VRKiiGTmP9FhuL8tZZgmZD7bpldmfCiOC6XRc3wa4P-6FNBDV8e-RLBcoqPBrHUdBf8C2V6zh9rb/s200/Tamar_Shapira.png-2.jpeg" width="200" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Tamar Shapira</td></tr>
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For further information on their research and this article please contact <a href="https://www.blogger.com/shapira.tamar6@gmail.com">Tamar Shapira</a></div>
Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-83846443583731306592016-08-25T14:46:00.000+01:002016-10-24T09:16:58.170+01:00Whom to blame and whom to praise: Two cross-cultural studies on the appraisal of positive and negative side effects of company activities<h3>
A new article to look out for</h3>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimullvwvESsLp4A99CoVDSxHY07_VG0aUxK4z7mwRc2HBWq5mCebLWzgMZ698WYdDohySRVOYdyqfqDPZL0xs3JXrWadabsF3U5KzMe4o0ZTyLF4Sd5BYklGS5sn3UNHaUUH2XZiK5nf6l/s1600/Foto-KK.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="132" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEimullvwvESsLp4A99CoVDSxHY07_VG0aUxK4z7mwRc2HBWq5mCebLWzgMZ698WYdDohySRVOYdyqfqDPZL0xs3JXrWadabsF3U5KzMe4o0ZTyLF4Sd5BYklGS5sn3UNHaUUH2XZiK5nf6l/s200/Foto-KK.jpg" width="200" /></a>An international team of researchers led by <a href="https://www.hf.uni-koeln.de/36542">Kai Kaspar</a> at the University of Cologne presents an innovative new study. Authors Kai Kaspar, Albert Newen, Thomas Dratsch, Leon De Bruin, Ahmad Al-Issa and Gary Bente, explain as follows:<br />
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Increasing a company’s short-term profit seems to be still the primary responsibility of business leaders, but profit-oriented decision strategies may also elicit long-term side effects. While positive side effects might be considered as an additional benefit, negative side effects are a crucial problem calling for social responsibility. One central question is how the public evaluates managerial decisions based on an indifferent attitude towards potential side effects. This topical question becomes even more salient when focusing on multinational companies and cross-cultural differences in judgment tendencies. Thus, we explored effects of the boss-employee relationship on attributions of intentionality as well as blame and praise in the case of positive and negative side effects that derive from a solely profit-oriented measure of a company decided by its boss. </blockquote>
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With participants from Germany and the United Arab Emirates (UAE), we investigated whether the social role (boss vs. employee) influences these attributions and whether cross-cultural differences in the perception of social hierarchy moderate the effects. We used an adapted version of a paradigm developed by Knobe, who discovered an asymmetry in the attribution of intentionality: While negative side effects are perceived as intentional and blameworthy, positive side effects do not cause the same intentionality attributions and do not appear as particularly praiseworthy. </blockquote>
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Across two studies, we were able to replicate the typical asymmetric attribution of blame/praise and intentionality for the boss in both cultures. Moreover, we also demonstrate moderating effects of the social role and the cultural background on these attributions. Overall, the results show that the boss-employee relationship is differently evaluated in different cultures, and this might explain some of the variance in perceived accountability within companies. Moreover, an indifferent attitude towards potential side effects leads to less lenient evaluations of managers and their subordinated employees.</blockquote>
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This article provides some significant insights into the possible cultural effects of apportioning blame in corporation, as well as extending a research approach that will be useful to scholars in this area. Scholars working in the area of CSR in the international context will be particularly interested in this new article to be published in the <em>International Journal of Cross Cultural Management</em> in December 2016. Professor Kaspar can be contacted at: <a href="https://www.blogger.com/kkaspar@uni-koeln.de">kkaspar@uni-koeln.de</a>Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-60711021263897144322016-08-24T13:08:00.000+01:002016-08-24T13:08:01.767+01:00 Cross-national cultural values and nascent entrepreneurship: Factual versus normative values<div class="separator" style="clear: both; text-align: center;">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-rF_GTnZIQtte-FlyQbYUpnXpg36Io32juQEepDdnzch9kpOn1aKyWI9-zm78TfB0VYUZSYbfvuZOivOGK3cPQKHeyytFB7zh7HUBac_uo60mdZilOsNilKa0Py9NLUgev9wj6Tqv4c_w/s1600/ilana.jpeg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg-rF_GTnZIQtte-FlyQbYUpnXpg36Io32juQEepDdnzch9kpOn1aKyWI9-zm78TfB0VYUZSYbfvuZOivOGK3cPQKHeyytFB7zh7HUBac_uo60mdZilOsNilKa0Py9NLUgev9wj6Tqv4c_w/s320/ilana.jpeg" width="240" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Lead author: Ilan Alon</td></tr>
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This new article, to be published in IJCCM soon, is not just a really useful overview of the area of culture and entrepreneurship, but also an original study that shows somewhat controversially a positive connection between collectivism and entrepreneurship. Yet not so controversial for those studying entrepreneurship, for example, in Africa where it appears more closely connected to community.<br />
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This is an excellent contribution to knowledge in this area. Look out for it in December 2016.<br />
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Authors <a href="http://www.uia.no/en/kk/profil/ilana">Ilan Alon</a>, <a href="https://www.researchgate.net/profile/Miri_Lerner">Miri Lerner</a>, and <a href="http://www.fox.temple.edu/mcm_people/amirshoham/">Amir Shoham</a> describe their work as follows:<br />
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Differentiating between factual and normative values, we investigate the links between national culture and entrepreneurial activity in 24 countries based on 154 observations. We test hypotheses on the relationship between national culture –measured by the Global Leadership and Organizational Behavior Effectiveness (GLOBE) -- and nascent entrepreneurship represented by the Global Entrepreneurship Monitor (GEM). Using these two separate databases to examine our hypotheses enables us to avoid the methodological biases that frequently appear in studies where the same respondents provide data for both the independent and the dependent variables. The study demonstrates that the introduction of the two different aspects of culture – normative and factual culture– may help resolve the inconsistencies in the literature regarding the links between culture and entrepreneurial activity. This study rekindles an old debate on the role of culture in the social sciences and the need to examine both these elements. We find that the connection between the normative values of culture and nascent entrepreneurial activity is stronger than the connection between the factual practices of culture and nascent entrepreneurial activity.</blockquote>
This is an article that should be unmissable to anyone interested in the connection between culture and entrepreneurship.Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-88644296247842522482016-08-08T11:14:00.001+01:002016-08-08T11:22:26.348+01:00The Notion of Expatriation in the United Arab Emirates: A Contextual Perspective<div dir="ltr">
Another article to look out for in in the December 2016 issue of <em>International Journal of Cross Cultural Management.</em></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHG-PllKvPlvjTYZN91p2KSwVRsyiB9-s7rnEfA_8IxjlnB2Yi0rHkgzDHJ75XK-DOU3ZBH4ZFafO93fzuMSEjImDj5oJEy9zpogQ9bQ_wGHSVnSLKpdhoojSIKWUkvX45as1I_OjNDzp7/s1600/1635859298-washika.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhHG-PllKvPlvjTYZN91p2KSwVRsyiB9-s7rnEfA_8IxjlnB2Yi0rHkgzDHJ75XK-DOU3ZBH4ZFafO93fzuMSEjImDj5oJEy9zpogQ9bQ_wGHSVnSLKpdhoojSIKWUkvX45as1I_OjNDzp7/s200/1635859298-washika.jpg" width="145" /></a></div>
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Author <a href="http://www.ud.ac.ae/cba-mba/item/414-dr-washika-haak-saheem" target="_blank">Washika Saheem</a> of the University of Dubai presents a fresh approach to studying expatriation in context. Although focusing on the United Arab Emirates, which, with an excellent literature review and appraisal of the cultural and institutional context, will prove an invaluable contribution to any management scholar studying this region, her study has far reaching implications for the cross-cultural study of expatriation. In her own words:</div>
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Expatriation in emerging Arab Gulf States, specifically in the United Arab Emirates (UAE), is unlike expatriation elsewhere. In most of the Gulf Cooperation Council (GCC) countries, the workforce mainly consists of expatriates, with the local population forming a small minority. Given its previous role and expectations of a continuing need in the future, expatriation and migration have become a key topic in many political and socio-economic agendas in the GCC. In this respect, decision-makers are grappling with often virulently controversial aspects in an effort to establish a balance between localization and expatriation. To date, research has not been successful in fully capturing the factors influencing this peculiar phenomenon and its consequences for expatriates living and working in UAE. Hence, this study suggests an additional approach and proposes a conceptual model to advance the understanding of the various forms and dynamics of expatriation, influenced and shaped by the national culture, institutional factors and localization policies within the UAE. This study has implications for cross-cultural management scholarship on expatriation in a region that has largely been ignored, in providing a more thorough appraisal of the cultural and institutional context. It also provides a framework for contextualising expatriation within cross-cultural management studies, which should be useful for scholars working in other regions.</blockquote>
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Dr Saheem’s article provides a welcomed contribution for those studying expatriation and the Middle East from a scholar living and working in the region. Please contact her at: <a href="mailto:wsaheem@ud.ac.ae" target="_blank">wsaheem@ud.ac.ae</a> </div>
International Journal of Cross Cultural Managementhttp://www.blogger.com/profile/10595786323874029061noreply@blogger.comtag:blogger.com,1999:blog-5919454898844624071.post-9784196237914157932016-07-27T13:52:00.001+01:002016-07-27T13:52:55.300+01:00Decision-making behaviour, gender differences, and cultural context variables<p><br></p><h4>An innovative new article to look out for in the December 2016 issue of International Journal of Cross Cultural Management.</h4><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhxkqQV8vG0_RxYQSQoqY5Y5GsTTafRDvHhozvMxEx4dgIYl0a1vsogBlFwlaJjwB35ELmMLpjI27I_a5UswoVs7sWOCm7NSwahYE5M00nygeGtpUwZfYjxdamwjf4ihflK5D3VqlrsXg/?imgmax=9999" target="_blank"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjebB32Mb6W_Vmg3HjCOjAFAWYVj4K3kn7QkEsRgaDITi3aSvcx0S48FiDapxOt7fYe0lPzLlUis4nqDKutHQo5_nmaB3byv42SO2wsrSCYRDHFK_v2ZMEy0v68kKR8YnLgNe5M62VVnA/?imgmax=9999" ></a></div><p><br>Author, <a href="http://www.stjohns.edu/academics/bio/sven-horak-phd" target="_blank">Sven Horak</a> describes his work:</p><blockquote>Following the recent call for a deeper contextualization of cross-cultural research in international management studies, this study explores differences in the decision-making behavior of men and women in Korea and Germany exposed to cultural context variables specific to the Korean cultural context. I’ve designed a two-stage research approach. The first stage I have used semi-structured interviews to identify cultural variables that have an important influence on decision making in Korea. In the second stage I have used these contextual variables in a series of behavioral experiments . My findings indicate that Korean men responded strongly to the contextual variables, showing either egoistic offer behaviour and even rejecting advantageous offers. Surprisingly, Korean women, like German men and women, altered their decision-making behaviour very little when exposed to the contextual variables. The results reveal significant gender differences in response to culture-specific contextual factors that have not previously been reported, and open up new avenues for future research based on the identification and testing of specific high-impact cultural context variables.<br></blockquote><p>We are excited to be publishing Sven’s work, and look forward to your comments when you have read the article. Do please contact <a href="http://horaks@stjohns.edu" target="_blank">Sven</a>. And look out <a href="http://ccm.sagepub.com/" target="_blank">online</a> prior to publication for this important article.</p>International Journal of Cross Cultural Managementhttp://www.blogger.com/profile/10595786323874029061noreply@blogger.comtag:blogger.com,1999:blog-5919454898844624071.post-80144258631338440212016-07-25T14:34:00.000+01:002016-07-25T14:34:43.296+01:00Power in Critical Cross-cultural Management Studies<br />
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<span style="background-color: white; color: #333333; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;">Guest blog post by </span><a data-mce-href="http://www.uni-corvinus.hu/index.php?id=24294&neptunKod=JEPVE4" href="http://www.uni-corvinus.hu/index.php?id=24294&neptunKod=JEPVE4" style="background-color: white; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;">Henriett Primecz</a><span style="background-color: white; color: #333333; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;">, </span><a data-mce-href="http://www.phil.uni-passau.de/barmeyer/team/prof-dr-jasmin-mahadevan/" href="http://www.phil.uni-passau.de/barmeyer/team/prof-dr-jasmin-mahadevan/" style="background-color: white; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;">Jasmin Mahadevan</a><span style="background-color: white; color: #333333; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;"> and </span><a data-mce-href="https://www.hhs.se/sv/personsida/?PersonID=7771033" href="https://www.hhs.se/sv/personsida/?PersonID=7771033" style="background-color: white; font-family: georgia, 'times new roman', 'bitstream charter', times, serif;">Laurence Romani</a></h3>
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<em style="background-color: white;"><span style="color: #999999;">This is an abridged version of an editorial for a Special Issue <a data-mce-href="http://ccm.sagepub.com" href="http://ccm.sagepub.com/">International Journal of Cross Cultural Management </a> on Power in Critical Cross-cultural Management Studies, edited by the above, to be published in issues 16(2), August 2016.</span></em></div>
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The current question in cross-cultural management studies is how exactly the perception of cultural differences becomes important and meaningful in complex and often paradoxical situations. This question is based on the understanding that the cultural context of every given situation, interaction or organization might be characterized by multiple elements, dormant or salient cultural identities, and complex and fluid processes of meaning-making.<br />
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As distinct from other scholars such as Sackmann (1997), Tsui et al (2007) and Holden et al (2015) we do not see this type of question being answered through a search for an exhaustive list of variables influencing international and intercultural interactions. Nor do we see context as an accumulation of different factors. Rather, we see this as intertwined dynamic complexities, of which power is an important factor. This suggests that rather than a search for even more influencing factors, it is the investigation of how these factors are interconnected and how power relationships take part in this combination that becomes of interest. In other words, we wish to stress the point that power manifests itself in multiple, context-specific ways which need to be investigated critically.<br />
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We aim to contribute to the critical study of cultural complexities in organizations, keeping in mind that it is the nature of dynamic complexities to be fluid and difficult to grasp systematically. Our contribution evolves around one key element which, to our mind, is prevalent in virtually all cross-cultural management contexts, namely: <em>power discrepancies</em>.</div>
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We are seeking to highlight-ing how power is intertwined with the contexts wherein current cross-cultural management takes place, and how it is equally intertwined with cultural explanations.<br />
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Locating power in context</h2>
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We understand context as referring to relations of power, to the specific nature of interactions, and to wider geopolitical frameworks and their historical roots.</div>
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Locating power in context requires taking into account diverse issues. For example, colonialism has shaped the map of the world, and most of todays’ flows of power and knowledge can still be understood in terms of the dichotomy between former colonizers and colonized (Cairns and Śliwa, 2008; Moussebaa & Morgan, 2014). Cultural interactions and the world’s economic system are linked to imperialist thought (Said 1998; Gallagher and Robinson, 1953), with limited attention being given to knowledge flows from the global South to North.<br />
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Mirroring the idea of a supremacy of the West, cross-cultural management builds on the ideology of universalism and objectivity of macro-comparative analysis originating in the first world. Managerial and organizational flows of power originate from global North and West as well (Cooke, 2004), and it is often assumed that it is the ‘Western’ managers responsibility to “manage the third world” (Cooke, 2004), based on the presumed superiority of the ‘Western’ and implicitly white and male manager. Cross-cultural management knowledge and practice can be considered instrumental to this project (Leeds-Hur- witz, 2014), and the corporate intercultural training business tends to overstress the difference of those who are considered ‘the non-Western Other’ and to present them “through Western eyes” (Szkudlarek, 2009; Jack & Lorbiecki, 2003). Ultimately cross-cultural management theory and practice is linked to studying others in order to satisfy the needs of mainly western managers: it is considered instrumental to “global competitiveness” (Kedia and Mukherjee, 1999), be it merely on the explicit level of having more successful business interactions, or on the implicit level of manipulating others. In other words, cross-cultural management knowledge and practice is linked to an agenda of control of ‘the Other’ (Jack and Westwood, 2009), which creates, asserts and institutionalizes power inequalities.</div>
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Race: migrants or expatiates</h2>
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Perceptions of race are implicit components of power in context, with cross-cultural management suspiciously silent about race. According to Jackson (2014: 3), these and other cross-cultural management blindspots might be due to the self-image of the discipline as being “non-political” (Jackson, 2014: 3). Following Jackson (2013), this leads to a (presumably) neutral understanding of terms such as ‘indigenous’, which silences a critical analysis of race in cross-cultural management contexts.<br />
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From a critical perspective, cross-cultural management studies should reflect upon the processes by which race is constructed and the reasons why this is done. Critical intercultural communication studies, which have already linked diversity categories such as race, ethnicity and sexual orientation to cross-cultural interactions, might provide valuable insights (Romani and Claes, 2014; Halualani and Nakayama, 2010).<br />
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On a more general level, management research and practice differentiates between categories such as ‘expatriate’ and ‘migrant’. Whereas expatriates are implicitly thought of as white, skilled and as moving voluntarily from developed to developing countries or within developed countries, migrants are more often than not assumed to be non-white, low-skilled and compelled to move from developing to developed countries, due to the poor economic or political situation of their home country (Al Ariss and Crowley-Henrey, 2013). As a result of this implicit dichotomy, cross-cultural management research deals with ‘the expatriate’, whereas diversity research studies ‘the migrant’ (Berry and Bell, 2012). When these categories are challenged, terms such as ‘self-initiated expatriates’ or ‘skilled migrants’ are created (McKenna and Richardson, 2007; Chun and Al Ariss, 2015) which make sure of the supremacy of some, while still excluding the vast majority of those individual movements which take place outside the managerial sphere. In other words, cross-cultural management studies develops theories about individuals on the move (‘expatriates’) excluding a large body of research on migrants.</div>
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Context, culture and gender</h2>
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Contexts are always a combination of several components intertwined with power dichotomies, and gender issues run across these components. For example, as Moore (2014) has observed, predominantly male managers in a multinational automotive joint venture are united in their firm belief ‘that production work is nothing for women’. This belief creates and institutionalizes power inequalities in the sense that it makes women ‘the cultural Other’ and perpetuates gender inequalities in global cross-cultural management. Likewise, top (male) executives describing national cultural differences at play in an international merger do so in a way that excludes women and thereby justifies the discrimination of women from top positions in the new organization (Tienari et al., 2005).<br />
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When the intersections between history, geopolitics, power, gender and race/ethnicity are investigated in context, the presumably ‘non-Western’ female Other faces multiple marginalizations (Mohanty, 2003) in current cross-cultural management.<br />
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For example, as Prasad (2006) argues, the headscarf is implicitly thought of as pre-modern and discriminatory, and it is not even considered that non-Muslim females might choose to wear it. The headscarf is a highly significant “stigma symbol” (Goffman, 1963), and is virtually impossible to wear in a power-free manner - as the great film divas of the 1950s and 1960s have done so glamorously.<br />
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Islam can be understood as one of the most prominent markers of ‘Otherness’ in current Western discourse (Ramm, 2010), and those practicing Islam risk raising suspicion (Mahadevan, 2012), but the power-laden mechanisms underpinning dominant discourse are by no means limited to a specific cultural context. Rather, any signs of ‘female non-Westerness’ might suffice, and these signs might not even be linked to the managerial task at hand. For example, Indian female managers wearing a Sari in a German company face double marginalization (Mahadevan, 2015). If they dress in a pant-suit, as expected by their German superiors, they lose status in the eyes of their local subordinates; if they dress in a Sari, they are perceived as ‘too traditional to be good managers’ by German headquarters. Likewise, Indian engineers adhering to a vegetarian diet risk being perceived as limiting themselves and not following the principles of global and presumably culture-free engineering in the eyes of their western counterparts (Mahadevan, 2012). This suggests that those interacting in specific contexts use those cultural interpretations available for plays of power, and in this process and due to specific configurations of power discrepancies, some lose and other win.</div>
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Language in cross-cultural management research</h2>
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Language is receiving increasing attention in cross-cultural management (Lauring, 2008, Brannen et al, 2014; Mughan, 2015) and provides another illustration of the interplay of power implications and culture. Vaara et al. (2005) reveal how the use of Swedish as a corporate language in a Nordic merger leads to the empowerment or disempowerment of certain employees whose competences are perceived differently based on their individual language proficiencies. They also point out how the imposition of one language leads to the reification of post-colonial and neo-colonial organizational structures, constructing some as superior and others as inferior. Likewise, bicultural/bilingual individuals are thought of as culture savvy individuals and presented as important resources for organizations (Brannen & Thomas, 2010). Yet they can equally serve as gate keepers and sometimes, too, filter or block information to their advantage (Yagi & Kleinberg, 2011; Peltokorpi, 2010). By being language and culture savvy, bicultural individuals access distinctive status and networks and thus possess a different power-base (Neeley, 2013; Hinds et al., 2013).<br />
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Marschan-Piekkaria et al. (1999) show, for example, how employees with language skills build broad contact networks within a multinational corporation. Their investigation also reveals that language is often used as an informal source of expert power.</div>
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Power-blindness in cross-cultural studies</h2>
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While cross-cultural management studies on language start to unveil how context is power laden, most other studies still suffer from power-blindness. Neglecting power discrepancies bears the risk of viewing individuals solely in terms of dominant categories, and to lose sight of diversity issues and related cultural dynamics. However, locating power in context is not an easy and mono-dimensional task, as the previous examples suggest. It is rather multiple influences that lead to the marginalization of certain individuals. To uncover these mechanisms, cross-cultural management research need to discard the assumption of being able to employ culturally-neutral perspectives and move beyond mono-level and power-blind macro-comparative research. It needs to investigate wider geopolitical frameworks, history, gender, race/ethnicity language and social class, and to link them back to specific contexts while considering power. The contributions to this special issue provide examples for doing so.</div>
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The <em>Special Issue</em> and future research</h2>
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This special issue brings together six context-rich practice-based theoretically in- formed studies from four continents. They are all unique with regard to their different contextual sense making, but one important aspect stands out in every contribution: contextual power-laden elements are an integral part of every cross-cultural interaction. The historical, political, social, organizational and economic circumstances shape these contexts, and eventually the power position of the participants. This suggests that the very idea of what culture entails and how cultural borders become relevant in cross-cultural management needs to be reconsidered.<br />
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Rather than comparing national cultures and pre-imposing (ethnocentric) categories of difference, researchers and practitioners are invited to investigate the categories of cultural difference as they unfold from specific and power-laden con- texts, depending on the context studied and the intersections of wider geopolitical frameworks, history, gender, race/ethnicity, language and social class.<br />
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With this statement, we do not wish to imply that the whole of cross-cultural management is simplistic on a nationally comparative level. However, we wish to make the point that even those concepts which intend to uncover different and contrasting perspectives on specific cultural contexts are unsatisfying. For example, as Jackson (2014) has argued, the frequently used categories of emic and etic (Petersen and Pike, 2002), are biased as they remain unpolitical and do not ques- tion the dominant concept of presumably global ‘Western’ versus presumably local ‘indigenous’ management knowledge. Rather than using the emic/etic divide when talking about ‘Western’ versus ‘indigenous’ management, cross-cultural manage- ment researchers might better reflect upon researcher positioning and the pur- pose of the research conducted on indigenous management, such as outsider versus insider positioning or control versus resistance (Smith, 1999, also see Jack- son, 2014: 3) differentiated into control and resistance.<br />
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Based on the contributions from this special issue, we also suspect that the new categories of ‘cultural differences’ that unfold are linked to the ones in a position of power. If ethnicity/race is silenced as a category, it might be because the search consultants are from the dominant ethnic group. If social class emerges, it might be because the white expatriates are from a higher social class. If language emerges, it might be because the colonial languages are dominant. If age emerges as a relevant diversity category, it might be because top management feels that this is a category relevant to them. In other words, replacing pre-defined categories with emerging ones does not guarantee having more or fairer categor- ies. So, the question remains: What can or should be done? Can we – cross-cultural management researchers and practitioners – have categories at all? And how can we make sure that also the ‘anti’-category, developed to the best intentions and with the purpose of tracing power discrepancies in context, do not become a re- ified and dominant cultural containers at a certain point?<br />
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With this special issue, we come further than stating that power imbalances play a role in cross-cultural management practice (Mahadevan, 2012; 2015; Primecz, Romani and Sackmann, 2009; Romani et al., 2011). The articles investigate and exemplify the complexities of power discrepancies within and across specific cross-cultural management contexts. In other words, they show how the dynamics of power discrepancies actually work in context and provide a first basis for the de- velopment of critical cross-cultural management.</div>
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References</h2>
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Al Ariss, A. and Crowley-Henry, M. (2013), Self-initiated Expatriation and Migration in the Management Literature, Career Development International, 18(1), 78-96.<br />
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Berry, D. P. and Bell, M. P. (2012): ‘Expatriates’: Gender, Race and Class distinctions in International Management, Gender, Work and Organization, 19(1), 10-28.<br />
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Brannen, M. Y., Piekkari, R., & Tietze, S. (2014). The multifaceted role of language in international business: Unpacking the forms, functions and features of a critical challenge to MNC theory and performance. Journal of International Business Studies, 45(5), 495-507.</div>
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Brannen, M. Y., & Thomas, D. C. (2010). Bicultural individuals in organizations implications and opportunity. International Journal of Cross Cul- tural Management, 10(1), 5-16.</div>
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Cairns, G. and Śliwa, M. (2008) A Very Short, Reasonably Cheap and Fairly Interesting Book about International Business. London: Sage.</div>
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Gallagher, J. and Robinson, R. (1953), ‘The imperialism of free trade’, The Economic History Review 6(1): 1-15.</div>
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Hinds, P. J., Neeley, T. B., & Cramton, C. D. (2013). Language as a light- ning rod: Power contests, emotion regulation, and subgroup dynamics in global teams. Journal of International Business Studies, 45(5), 536-561.</div>
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Jack, G. and Westwood, R. (2009), International and Cross-Cultural Management Studies – a Postcolonial Reading. Basingstoke: Palgrave Macmillan.</div>
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Jackson T, (2013), Reconstructing the indigenous in African management research: implications for international management studies in a globalized world. Management International Review 53(1):13–38.</div>
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Jackson, T. (2014), Editorial: Cross-cultural management from the South: What a difference global dynamics make, International Journal of Cross Cultural Management, vol. 14, 1: pp. 3-5.</div>
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Lauring, J. (2008). Rethinking social identity theory in international en- counters language use as a negotiated object for identity making. International Journal of Cross Cultural Management, 8(3), 343-361.</div>
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Leeds-Hurwitz, W. (2010), ‘Writing the intellectual history of intercultural communication’, in: Nakayama, T.K. and Halualani, R.T. (2010), The Handbook of Intercultural Communication. Chichester: Wiley-Blackwell, pp. 17-33.</div>
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McKenna, S. and Richardson, J. (2007), ‘The Increasing Complexity of the Internationally Mobile Class: Issues for Research and Practice’, Cross-Cultural Management: An International Journal, 14(4), 307-320.</div>
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Mahadevan, J. (2012), Are engineers religious? An interpretative approach to cross-cultural conflict and collective identities. International Journal of Cross-Cultural Management, 12 (1), pp. 133-149.</div>
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Mughan, T. (2015) Language and languages: moving from the periphery to the core, in Holden, N., Michailova, S. and Tietze, S. (Eds), The Routledge Companion to Cross-Cultural Management, London: Routledge, 79-84.</div>
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Neeley, T. B. (2013). Language matters: Status loss and achieved status distinctions in global organizations. Organization Science, 24(2), 476-497.</div>
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Peltokorpi, V. (2010). Intercultural communication in foreign subsidiaries: The influence of expatriates’ language and cultural competencies. Scandinavian Journal of Management, 26(2), 176-188.</div>
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Peterson MF and Pike KL (2002) Emics and etics for organizational studies: a lesson in contrasts from linguistics. International Journal of Cross Cultural Management 2(1): 5–20.</div>
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Prasad, A. (2006). The jewel in the crown: Postcolonial theory and work- place diversity. In A.M. Konrad, P. Prasad and J.K. Pringle (Eds.), Handbook of Workplace Diversity (pp. 121-144). London: Sage.</div>
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Primecz, H., Romani, L., Sackmann, S. A. (2009): Editorial. Cross-Cultural Management Research: contributions from various paradigms, International Journal of Cross-Cultural Management, 2009/ Dec., pp. 267-274.</div>
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Ramm, C. (2010). The Muslim Makers. Interventions – International Journal of Post-Colonial Studies, 12, 183-197.</div>
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Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-75375873909951036112013-06-17T16:05:00.001+01:002013-06-17T16:05:07.600+01:00IACCM Conference<p align="justify">Terence Jackson, Editor-in-Chief of IJCCM is opening this years annual conference of the <strong>International Association of Cross-Cultural Competence and Management (IACCM)</strong> at Rotterdam School of Management, 20-22 June 2013. The theme of the conference is ‘Cultural aspects of cross-border cooperation: competencies and capabilities’.</p> <p align="justify">His opening presentation is entitled <em>Cross-cultural Management Studies in a Changing World: New Dynamics, New Synergies. </em>The abstract is as follows:</p> <p align="justify">The world, as always, is changing. Yet large parts of the CCM extant literature remains at the level of value dimensions (a la Hofstede, GLOBE etc) and their critics. At this much ‘valued’ contribution to the social sciences, our colleagues in other disciplines might snigger at us. At the same time, albeit some 20 years after being taken up in the other social sciences, the critical scholars among us are beginning to take up other approaches to understanding our subject, such as Postcolonial Theory (PCT). Yet the trouble with following, rather than leading the field, the time lag involved in adopting theories created in a specific time and place, such theories cannot just lose their edge, they can lose their relevance. Yet CCM scholars, interacting more with theories outside management studies, are becoming aware gradually of geopolitical dynamics and the way these influence, even create knowledge. Much of what we know of management studies is of course Anglo-American specific, and CCM scholars have helped in disabusing the notion that this can be applied everywhere. Yet what happens when we consider the rise of former colonies (e.g. India) or semi-colonies (e.g. China) in global power dynamics? What happens when we consider by far the biggest portion of enterprise activity in the informal economy on such continents as Africa? How does this fit in to the mix? And, more importantly how does this affect the types of theory we construct? These issues, as we academics like to assert, raise more questions than they answer. Yet the big question for me, in Management Studies (as an applied social and behavioural science, which, by the way, makes millions of dollars for our universities and consulting industry), is how can we start to take the lead in theory generation, rather than latch on to theories that are often well past their use by dates? <p align="justify">Slides will be available soon. Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-12531572341202208202013-06-07T16:07:00.000+01:002013-06-07T16:07:00.136+01:00Seeing the Middle East through Different Inflections: Implications for Cross-cultural Management Research<p> <h5 align="justify">This editorial will appear in Issue 13(2) – August 2013</h5> <p align="justify">Two articles in this issue focus on the Middle East. We also have another article focused on this region scheduled for our next issue. This is significant as there is a lack of cross-cultural management scholarship that looks at the Arab and Moslem world. Although Ali‘s (1995) <i>Islamic Perspectives</i> book set the standard and stimulated interest in this area over 18 years ago, the cross-cultural management scholarly community still lags behind in making original contributions to a wider body of knowledge. The wider, critical scholarly community has for some time been aware of issues involving the generation of Western knowledge about the Middle East. Said’s (1975) ground-breaking work on Orientalism for example provides the main backdrop for Postcolonial Theory. This addresses the issue of the way the ‘orient’ is perceived and constructed in literary and scholarly endeavours. Although Said’s work specifically focused on the Middle East, it has application to all scholarly work that focuses on ‘the other’. Those in an economic and ideological dominant position in the world not only shape the dominant mode of knowledge, but also shape knowledge created about ‘the other’ that is taken up and internalized by those who are the object of such knowledge. Hence ideas of universal knowledge – such as we are familiar with in management studies – are created: the dominant forms of knowledge are accepted as universal, even though ideas and concepts about the ‘orient’ have been constructed outside the orient, and often without the involvement of those that live in ‘the orient’. <p align="justify">Despite the tacit acceptance of these (often derogatory, but sometimes exotic) constructs, later theorists have discussed the idea of ‘resistance’ to such dominant forms of knowing about the ‘other’ (Bhabha, 1994). Perhaps the type of extreme resistance that the world has witness since 9/11 has been part of this. Yet this resistance may have served to reinforce dominant ideology, not only in political but also in academic circles. In management studies for example, this may have reinforced a modernizing mentality, where management practices in Islamic contexts, such as low worker participation and rights, paternalistic styles, and gender differentiation are seen as backward and in need of liberalizing and modernizing. <p align="justify">Mellahi (2006: 104) for example has described Saudi Arabia as a ‘high-context culture and more collectivist than the rest of the Arab world’, and as such in the absence labour unions, Saudi’s are well protected in employment with much better salaries than expatriate workers: so, according to Mellahi (2006) employees whether local or expatriate are not permitted to form any formal association such as a trade union in order to defend their rights. <p align="justify">But are we not looking at the issue of workers ‘rights’ from a dominant Western perspective? Could we not turn this on its head and argue that if employees have no rights there are no rights to defend. Rights and responsibilities, we could argue, are encompassed within the rules and values laid down by Islam. These appear to be comprehensive and all embracing of relationships such as the one between employer and employee. The enforcement of these principles, then, is fundamentally the province of a person’s relationship with God. Yet it also seems likely in an Islamic state that the government has a duty to ensure these principles are upheld. This brings us to Mellahi’s (2006) assumption of an ethical question of a right to representation. Yet if the state has a duty to ensure adherence to Islamic principles, and assuming those principles are benign, why should we assume that a person has a right to be represented? So (Western) rights of representation perhaps do not need to exist if rules governing social relations in business are specific, adhered to, internalized to the extent that they are a way of life and enforced through an implicit relationship between a person and God, and further monitored by the state? Why does an employee need to be represented? This is a logical conclusion rather than one based on empirical evidence. Yet as researchers we are steered by our assumptions. We might see the lack of workers’ rights as a negative, rather than with a neutral or positive inflection. To what extent does this influence how we then formulate our research objectives? <p align="justify">Tied to a more positive inflection is Aycan’s (2006) work on paternalism. That employers, and governments, for example in Saudi Arabia protect their own may be a positive aspect of paternalism within a collectivist society. However, that women comprise 55 per cent of graduates, and only 4.8 per cent of the workforce (Mellahi, 2006), may represent in Saudi Arabia one of the more negative (from a Western perspective) effects of paternalism. Although a positive inflection may frame this as a paternalistic state protecting its women, perhaps. <p align="justify">Aycan (2006) has pointed out that the term ‘paternalism’ has negative connotations in the West. Demenchono (2009: 283) invokes Kant in believing that ‘...a <i>paternalistic </i>government, treating its citizens like immature children and thus infringing upon their freedom, is “the most despotic of all”’. This is mainly because the welfare of the state is not the same thing as the well being and happiness of the population. He applies the term paternalism to denote the enforced spread of democracy by military means to Iraq among others. Yet this surely is a misappropriation of this term. However, as Aycan (2006) quotes from Jackman (1994: 10): ‘paternalism is a time-worn term that has indefinite meaning in common use’. In fact Aycan (2006) defines the term from the Webster’s dictionary as ‘the principle or system of governing or controlling a country, group of employees, etc, in a manner suggesting a father’s relationship with his children’. Pelligrini and Scandura (2008: 567), writing on paternalistic leadership, state that: <p align="justify">‘Despite diverse descriptions offered by different authors across time and cultures, more recent research typically defines paternalistic leadership as “a style that combines strong discipline and authority with fatherly benevolence” (Farh & Cheng, 2000: 91). <i>Authoritarianism</i> refers to leader behaviours that assert authority and control, whereas <i>benevolence </i>refers to an individualized concern for subordinates’ personal well-being. This type of leadership is still prevalent and effective in many business cultures, such as in the Middle East, Pacific Asia, and Latin America (Farh, Cheng, Chou, & Chu, 2006; Martinez, 2003; Pellegrini & Scandura, 2006; Uhl-Bien, Tierney, Graen, & Wakabayashi, 1990). However, it has increasingly been perceived negatively in Western management literature, which is reflected in descriptions of paternalism such as “benevolent dictatorship” (Northouse, 1997: 39) and “a hidden and insidious form of discrimination” (Colella, Garcia, Reidel, & Triana, 2005: 26). <p align="justify">Pelligrini and Scandura (2008) further state that in paternalistic cultures, those in authority consider it their obligation to provide protection to those under their care. In return they expect loyalty and deference. Yet the extent to which this relationship is benevolent is often questioned. Some assert that benevolence is there only because the power holder wants something in return. Hence paternal relationships create obligations. Another way of looking at this is that paternalism is conducive to societal cultures where mutual obligations are a feature of what Hofstede (1980) and others have referred to as collectivism. Aycan (2006) notes that much of the negative attitudes towards paternalism stems from the West. <p align="justify">It is likely in an individualistic societal culture, where a clear distinction is made between authoritarian and democratic forms of management (McGregor’s Theory X and Theory Y, or Likert’s Authoritarian, Consultative, Participative management), that paternalistic management does not fit neatly into one of these slots, and if it does, fits into the authoritarian one. However, Aycan (2006) sees authoritarianism as quite distinct from paternalism. Authoritarian relationships are based on control and exploitation where subordinates show conformity simply to avoid punishment. In a paternalistic relationship the figure of authority, say, the boss, may be involved in the lives of subordinates as would be expected in a collectivist society. This would be seen as part of the leader’s care and protection role. This would be seen as a violation of privacy in an individualistic society. Also with an acceptance of the authority of the leader, and an unequal power relationship that would be accepted in a high power distance culture, this may again be viewed negatively in a Western society with lower power distance. <p align="justify">It is for these reasons that Aycan (2006) has suggested that the benevolent aspects of paternalism have been difficult for Western scholars to digest. It is particularly the ‘duality between control and care’ (p. 453) inherent in paternalism that is difficult for Western scholars to comprehend. It might be added further that this perception may well colour both the investigation and analysis of such leadership behaviour and organizational relations in non-Western societies, from a Western perspective; and at the same time create issues of ethicality (in Mellahi’s, 2006, terms, a right to representation). <p align="justify">So, back to the original point: there is a lack of cross-cultural management research on the Middle East, yet at the same time the way that this research may be framed could be influenced by the types of (often negative) inflections from Western researcher. Perhaps, a final case in point, and certainly related to the issue of paternalism: the role of women in Islamic societies. For a researcher, there may be at least three different inflections on the perception of our subject matter, such as: <p align="justify">1. Women have few rights, and therefore such societies are backward (and can learn from our society which is more advanced in these issues). <p align="justify">2. Islam was very progressive towards the role of women, but became corrupted as a result of the influence originally from tribal Arab cultures, and in colonial times with collaboration between colonists and conservatives, and now as a defence mechanism again the West. <p align="justify">3. Modern Islamic states protect women from unwanted sexual attention, focusing on women not as objects of men’s desires, but on the inner person and what they have to offer as human beings. This is therefore a different way of looking at the role of women, and the West could learn from this. <p align="justify">Either one of these inflections, and others, or all of them could frame our research. <p align="justify">Also, as a secondary point, and a sub-theme that might permeate cross-cultural management studies, is, what can we learn from ‘the other’? Perhaps one of the biggest challenges in our subject area is not just understanding other cultures, but understanding what we might learn from other cultures. Certainly international management studies generally has been rife with a modernizing mentality, which has framed research. Approaching our subject, as cross-cultural specialists, with a mentality of what can we learn from this society that would benefit our own society is a good start. Certainly in the area of workers’ or women’s rights in Islamic societies, this question is rarely asked by Western, or Western-educated cross-cultural management researchers. Implied within this must surely be that they have everything to learn from us, and we have nothing to learn from them. This is hardly the basis for an informed collaboration between researchers from Western and non-Western countries. Unfortunately this is often indeed the basis of such a relationship. <p align="justify"> <p align="justify"> <h3 align="justify">References</h3> <p align="justify">Ali, A. J (2005) <i>Islamic Perspectives on Management and Organization</i>, Cheltenham, UK: Edward Elgar. <p align="justify">Aycan, Z. (2006). Paternalism: towards conceptual refinement and operationalization, in K.S. Yang, K. K. Hwang and U. Kim (Eds.) <i>Scientific Advances in Indigenous Psychologies: Empirical, Philosophical and Cultural Contributions</i>, Cambridge: Cambridge University Press, 206, 445-66 <p align="justify">Bhabha, H K (1994) <i>The Location of Culture</i>, New York: Routledge <p align="justify">Colella, A., Garcia, F., Reidel, L., & Triana, M. (2005) Paternalism: “hidden” discrimination. Paper presented at the meeting of the Academy of Management, Honolulu, Hawaii. <p align="justify">Demenchono, E. (2009) The Universal Concept of Human Rights as a Regulative Principle: Freedom Versus Paternalism, <i>American Journal of Economics and Sociology</i>, 68(1): 273-301 <p align="justify">Farh, J. L., & Cheng, B. S. (2000) A cultural analysis of paternalistic leadership in Chinese organizations. In J. T. Li., A. S. Tsui, & E. Weldon (eds.), <i>Management and organizations in the Chinese context</i>, 2000, pp. 84-127. London: Macmillan. <p align="justify">Farh, J. L., Cheng, B. S., Chou, L. F., & Chu, X. P. (2006) Authority and benevolence: Employees’ responses to paternalistic leadership in China. In A. S. Tsui, Y. Bian, & L. Cheng (eds.), <i>China’s domestic private firms:</i> <i>Multidisciplinary perspectives on management and performance</i>: 2006, pp. 230-60. New York: Sharpe <p align="justify">Hofstede, G (1980a/2003) <i>Cultures Consequences</i>, 1<sup>st</sup>/2<sup>nd</sup> Editions, Thousand Oaks: Sage. <p align="justify">Martinez, P. G. (2003) Paternalism as a positive form of leader-subordinate exchange: Evidence from Mexico. <i>Journal of Iberoamerican Academy of Management</i>, 1: 227-242. <p align="justify">Mellahi, K (2006) Human resource management in Saudi Arabia, in P. S. Budhwar & K. Mellahi, <i>Managing Human Resources in the Middle East</i>, London: Routledge, Chapter Six, pp. 97-120. <p align="justify">Northouse, P. G. (1997) <i>Leadership: Theory and practice</i>. Thousand Oaks, CA: Sage. <p align="justify">Pellegrini, E. K & Scandura, T. A. (2008) Paternalistic leadership: a review and agenda for future research, <i>Journal of Management</i>, 34(3): 566-93 <p align="justify">Pellegrini, E. K., & Scandura, T. A. (2006) Leader-member exchange (LMX), paternalism and delegation in the Turkish business culture: An empirical investigation. <i>Journal of International Business Studies</i>, 37(2): 264-279. <p align="justify">Said, Edward (1978/1995) <i>Orientalism</i>, London: Penguin <p align="justify">Uhl-Bien, M., Tierney, P., Graen, G., & Wakabayashi, M. (1990) Company paternalism and the hidden investment process: Identification of the “right type” for line managers in leading Japanese organizations. <i>Group and</i> <i>Organization Studies</i>, 15: 414-430.</p> <div id="scid:0767317B-992E-4b12-91E0-4F059A8CECA8:1d32e97c-ef18-423b-8734-429b2b9ce824" class="wlWriterEditableSmartContent" style="float: none; padding-bottom: 0px; padding-top: 0px; padding-left: 0px; margin: 0px; display: inline; padding-right: 0px">Technorati Tags: <a href="http://technorati.com/tags/Arab+World" rel="tag">Arab World</a>,<a href="http://technorati.com/tags/Islam" rel="tag">Islam</a>,<a href="http://technorati.com/tags/gender" rel="tag">gender</a>,<a href="http://technorati.com/tags/paternalism" rel="tag">paternalism</a>,<a href="http://technorati.com/tags/research" rel="tag">research</a>,<a href="http://technorati.com/tags/Middle+East" rel="tag">Middle East</a></div> Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-64639816410113754672013-05-31T12:31:00.001+01:002013-05-31T12:31:21.138+01:00Some recently accepted articles to look out for<h3>Is this the future of cross-national research on workplace bullying?</h3> <h2><br></h2> <p>In their abstract Kathryn J. L. Jacobson, Jacqueline N. Hood and Harry J. Van Buren III say of their article <strong>Workplace Bullying Across Cultures: A Research Agenda: <br></strong></p> <p style="margin-left: 36pt">Workplace bullying has increasingly become of interest to scholars and practicing managers due to its creation of dysfunctional intra-organizational conflict and its negative effects on employees and the workplace. Although studies have explored bullying in different cultural contexts, little research exists that provides a comparison of bullying behaviors across cultural dimensions. This paper describes a new research agenda that analyzes the impact of specific cultural dimensions—assertiveness, in-group collectivism, and power distance—on organizational bullying. An expanded categorization of bullying prevalence and form is also proposed, with implications for both future research and organizational practice provided.</p> <p>I am sure this article will be well cited as the interest in workplace bullying increases, and will itself stimulate further research in this area. This also has major policy implications, particularly for organizations working internationally where, in different countries both the forms of bullying and the perception of bullying may differ considerably.</p> <p>This article is scheduled to appear in issues 14(1) – April 2014. Look out for it on OnlineFirst.</p> <h3>Using Guanxi research methods in cross-cultural management research</h3> <h2><br></h2> <p>This article is of particular interest to me in my work on the management and organizational implications of China in Africa, and I think anyone else planning or doing research with Chinese colleagues. Anton Kriz, Evert Gummesson and Ali Quazi summarise their innovative article <strong>Methodology Meets Culture: Guanxi-Oriented Research in China</strong> as follows:</p> <p style="margin-left: 36pt">Guanxi has been well documented for its critical business role in China but rarely has it been investigated for its important methodological implications. This paper focuses on the ways in which researchers can utilise the socio-cultural phenomenon of guanxi as a tool for more effective Chinese related data collection. This paper arose as an unanticipated methodological outcome of a preceding qualitative study of Chinese perceptions of interpersonal trust. The paper has empirical foundations but is largely conceptual in nature. One of the key aspects presented in the paper is the construction and illustration of a researcher developed guanxishu or tree of connections. Such insights are likely to prove invaluable to novice investigators interested in management research in Mainland China and overseas Chinese markets. Experienced researchers understand the importance in Chinese markets of accessing and utilising connections in the process of data collection. However, seldom has this process been discussed or comprehensively documented. The paper identifies some of the important intricacies around using guanxi in management research.</p> <p>This is another article scheduled for publication in issue 14(1) – April 2014, and will be appearing soon on OnlineFirst</p> <h3>How can we combine qualitative and quantitative methods in new interactionist approaches to cross-cultural management research?</h3> <h2><br></h2> <p>Jean-Pierre Dupuis of HEC Montréal provides us with an innovative and exciting approach to doing cross-cultural management research in his article <strong>New approaches in cross-cultural management research: the importance of context and meaning in the perception of management styles</strong>. His abstract tells us that:</p> <p style="margin-left: 36pt">The field of cross-cultural management is expanding rapidly. Traditional approaches are being critiqued and new approaches put forward. The latter mainly adopt an interactionist perspective, pay more attention to context and different levels of analysis (local, regional, national, etc.) and propose more qualitative methods as well as a more dynamic definition of culture. Our research is in keeping with this new shift and contributes to this renewal in two ways. First, it shows the variability of the perceptions of individuals from a given culture regarding the management practices existing in another culture when they find themselves working in that other culture. This variability is based on contextual elements that we have identified: duration of work experience in the country of origin, occupation of the respondent, quality of the relations with locals, etc. Then, the research reveals the link that exists between the quality of the respondents' integration into this culture and their interpretation of the others' management practices. These findings were obtained by combining a qualitative approach (some forty semi-directed interviews) and a quantitative approach (a questionnaire administered to a population of more than 1000 respondents) among a population of French nationals working in Quebec and Quebecers working in France.</p> <p>Look out for this article in issue 14(1) – April 2014, and on OnlineFirst over the coming months.</p> Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-78315814791732046272013-05-17T14:35:00.000+01:002013-05-17T14:35:18.130+01:00Culturalists versus Institutionalists: A False Debate?<!--[if gte mso 9]><xml>
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</xml><![endif]--><span lang="EN-US" style="font-style: normal; mso-bidi-font-style: italic;"><b>Recently published as the Editorial in IJCCM 13(1) April 2013</b></span><div style="line-height: normal;">
<br /></div>
<div style="line-height: normal;">
<span lang="EN-US" style="font-style: normal; mso-bidi-font-style: italic;"><i>Do please contribute to the discussion by leaving a comment.</i><b> </b></span></div>
<div style="line-height: normal;">
<span lang="EN-US" style="font-style: normal; mso-bidi-font-style: italic;"><b> </b></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">There appears to be a continuing
debate between ‘culturists’ and ‘institutionalists’. Differences across nations
are either attributed to institutional arrangements, which are seen as
fundament; or, differences are attributed to cultural factors or, in Hofstedian
parlance, to differences in the ‘software of the mind’. Sorge (2004) believes
that the two approaches should be complementary. He cites Giddens (1986) in
saying that individual behaviour and social structure are reciprocally
constituted: that is, normative customs that are instituted to be binding are
kept in place by acting individuals. Sorge (2004) believes that such an
integrative approach will consider both the construction of actors, that is
people with values, preferences and knowledge, and the construction of social
and societal systems as reciprocally related to an extent that they cannot be
separated from each other. However, to see culturalist approaches as focusing
‘on the mind of the individual as the place where differences reside’, and
institutionalist approaches focusing ‘on wider norms and standards supported or
enforced by institutional machineries’ (p.119) may in itself be seeing the
issue from an institutionalist perspective.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Jack Goody (1994), a prominent
British social anthropologist, points to the dichotomy in the American
tradition of <span style="mso-bidi-font-style: italic;">cultural</span>
anthropology between ‘cultural studies’ concerned with symbols and meaning, and
the social (social structures, organizations). He maintains that in the
European tradition, of <span style="mso-bidi-font-style: italic;">social</span>
anthropology this dichotomy is not readily accepted, and has tended to treat
these two categories as virtually synonymous. Certainly this is reflected in
Tylor’s (1871) classic definition of culture constituting: ‘that complex whole
which involves knowledge, beliefs, art, morals, law, customs and other
capabilities and habits acquired by man as a member of society’, and for
example Firth’s (1951) view where culture is seen as the content of social
relations, not as some distinct entity. Hence the institutional context both
shapes meaning, and is shaped by it. Both are what can be described as culture.
Institutions are cultural constructs with rules that are applied in society,
and they also shape and are shaped by values, which are part of the meaning
systems of society. This is different, for example, from the conceptualization
of the American cultural anthropologist Geertz (1973:89) who sees culture as
‘an historically transmitted pattern of meaning embodied in symbols of
inherited conceptions expressed in symbolic forms by means which men
communicate’, and distinguishes between cultural symbols as ‘vehicles of
thought’ and social structure as ‘forms of human association’ with a
‘reciprocal interplay’ occurring between them. Goody (1994: 252) therefore
maintains that ‘..attempts to differentiate the cultural from the social, or
the symbolic from other forms of human interaction, seem open to question. The
terms may serve as general signposts to areas of interest within a wider field
of social action..’ In terms of this debate Hofstede seems to be firmly in the
American camp, distinguishing ‘the software of the mind’ as meaning/value
systems and juxtaposing himself to the institutionalists.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">However, integrating the cultural
and the institutional is not as straightforward as that. In societies that were
colonized by Europeans, there appears to be a clear distinction between imposed
institutions and local cultures. For example, Dia (1996) takes the view that
institutions were imposed on African societies during the colonial period. They
have largely remained and evolved through the post-colonial period, and mostly
are seen as still inappropriate to African societies and their context. Here,
rules seem to be at odds with values; institutions appear to be at odds with
symbolic culture.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">The introduction of colonial
institutions into Africa appear to involve a number of elements: firstly the
(cultural) background of the colonizing countries; secondly the interaction of
colonizers with colonized societies and institutions (for example African
institutions such as chiefdoms were integrated into colonial administrations to
enlist the help of local chiefs to keep law and order and to collect taxes:
Gluckman, 1956/1970); and thirdly the wielding of (economic, military and then
ideological) power by the colonizers within the interactions with local
communities. There is no doubt also that these institutions have an influence
on African communities today, and that they have helped to shape modern and
urban African cultures. Through interactions these institutions have also been
shaped by African cultural influences that include African institutions
(Ayitter, 1991). This does not just apply to Africa, as so much of the Globe
had interactions with colonial powers, including today’s emerging powers such
as China, India, Brazil; and indeed continue to have interactions with global
powers that may be imposing ‘global’ institutions on local communities.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">So, is this a false debate? Is
there really a distinction between institutions and culture? Anyone schooled in
British social anthropology may perhaps argue, as Goody, that there is not. Yet
my main point would be that as cross-cultural management scholars we perhaps do
not spend as much time as we ought in thinking about and conceptualizing the
ideas that we work with. The growing literature in the area of international
management appears to accentuate this dichotomy between ‘institutions’ and
‘culture’, to the extent that we appear almost afraid of treading on each other’s
toes, that we feel we cannot borrow from each other’s literature. This
dichotomizing might itself have a cultural (and/or indeed an institutional)
root, in the way subject disciplines have evolved slightly differently in
Western Europe and in North America, and cross-cultural management may have
taken, from the beginning, a distinctly North America turn.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-justify: inter-ideograph;">
<br /></div>
<h2 style="line-height: normal;">
<span lang="EN-US" style="font-style: normal; mso-bidi-font-style: italic;">References</span></h2>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Ayittey, G. B. N. (1991) <span style="mso-bidi-font-style: italic;">Indigenous African Institutions, </span>New York: Transnational
Publishers.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Dia, M. (1996) <span style="mso-bidi-font-style: italic;">Africa’s Management in the 1990s and Beyond</span>, Washington DC:
World Bank.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Firth, R (1951) <span style="mso-bidi-font-style: italic;">Elements of Social Organization</span>, London:Watts</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Geertz, C (1973) <span style="mso-bidi-font-style: italic;">The Interpretation of Cultures</span>, New York: Basic Books.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Giddens, A (1986) <span style="mso-bidi-font-style: italic;">The Constitution of Society</span>,Berkeley and Los Angeles:University
of California Press.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Gluckman, M. (1956/1970) <span style="mso-bidi-font-style: italic;">Custom and Conflict in Africa</span>, Oxford: Basil Blackwell</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Goody, J. (1994) Culture and its boundaries: a
European perspective, in R. Borofsky (ed) <span style="mso-bidi-font-style: italic;">Assessing Cultural Anthropology</span>,New York: McGraw-Hill, pp.
250-61.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif"; mso-bidi-font-style: italic;">Jackson, T. (2011) </span><span lang="EN-US" style="font-family: "Times New Roman","serif";">From Cultural Values
to Cross-cultural Interfaces: Hofstede Goes to Africa<span style="mso-bidi-font-style: italic;">, Journal of Organization Change Management<span style="mso-bidi-font-weight: bold;">, </span></span>24(4): 532-58</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Sorge, A (2004) Cross-national differences in human
resources and organization, Chapter 5 in A-W Harzing and J Van
Ruysseveldt, <span style="mso-bidi-font-style: italic;">International Human
Resource Management</span>, London: Sage, 2004, pp.117-140.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-left: 17.85pt; text-align: justify; text-indent: -17.85pt; text-justify: inter-ideograph;">
<span lang="EN-US" style="font-family: "Times New Roman","serif";">Tylor, E B (1871) Primitive
Culture, cited in C Levi-Strauss (1963) (Trans. Jacobson, C and B G Schoel), <span style="mso-bidi-font-style: italic;">Structural Anthropology</span>, Harmondsworth:
Penguin</span></div>
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<![endif]-->Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-13721475019215826172013-05-17T14:26:00.000+01:002013-05-17T14:26:33.860+01:00A lack of Activity?You may have noticed a decided lack of activity on this blog of late. If there is an excuse, it is that we have been focusing on how we can streamline our submissions systems so that we can create a far more efficient service for our authors. If you have recently submitted an article, you will have noticed a fairly quick response. We are determined to maintain this. We have been trying very hard to clear up our backlog. We have always enjoyed a healthly submission rate, which helps us keep up our high academic standards, but because sometimes it may be difficult to locate the right reviewer, or reviewers often have other pressing tasks, it is not always possible to get back to authors quickly. We are trying our best to give authors as quick a response as possible.<br />
<br />
But do please give us your feedback on how we are doing, and of course any suggestions.<br />
<br />
Above all, watch this space, and if you would like to, contribute to the ongoing discussions on developing cross-cultural management scholarship. We are all not looking to follow these developments, but to lead them.Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com0tag:blogger.com,1999:blog-5919454898844624071.post-6885847142399726302012-07-27T09:06:00.000+01:002012-07-27T09:27:48.203+01:00Our Special Issue on Caribbean Metaphors<b style="background-color: white;"><span style="color: #555555;"><span style="font-family: 'Trebuchet MS',sans-serif;">A Guest Blog by Betty Jane (BJ) Punnett, University of the West Indies</span></span></b><br />
<br />
<span style="background-color: white; color: #555555; font-family: 'Trebuchet MS',sans-serif;">“</span><i style="background-color: white; color: #555555; font-family: 'Trebuchet MS', sans-serif;">Editing this
special issue of IJCCM was lots of fun for us. Reading our authors’ insights on
the Caribbean was fascinating for us (and we thought we knew the Caribbean!).
We hope you will enjoy these metaphors that help understand management in the
Caribbean. Please visit us in the Caribbean and help further research in the
region – we are here to help anytime – contact BJ at eureka@caribsurf.com.</i><span style="background-color: white; color: #555555; font-family: 'Trebuchet MS',sans-serif;">”</span><br />
<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: left; margin-right: 1em; text-align: left;"><tbody>
<tr><td style="text-align: center;"><br />
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht4NgdlkC_UoDmCD_ERcOdXJpQW2DEUtXCH2sP2HR7i9ixzFkTmZsLnvSX3FKDg14SGHVawu2GvZcRiv4bjv1MkRstRs8ykFp4ZT_B665aCdfDUuStWZT71fFP4jWXmzlrm1OFvjjoYQ/s1600/Nyziga+Onifa.jpg" imageanchor="1" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEht4NgdlkC_UoDmCD_ERcOdXJpQW2DEUtXCH2sP2HR7i9ixzFkTmZsLnvSX3FKDg14SGHVawu2GvZcRiv4bjv1MkRstRs8ykFp4ZT_B665aCdfDUuStWZT71fFP4jWXmzlrm1OFvjjoYQ/s320/Nyziga+Onifa.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><b style="font-size: medium; text-align: -webkit-auto;"><span style="color: #555555; font-family: 'Times New Roman',serif; font-size: 10pt; line-height: 14px;">Nyzinga Onifa (Joint Special Editor)</span></b></td></tr>
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjz3_IXFH3gNVIeGJyf1eq9sKYoLYqzXLX-szdq2HDKDizp5VodJCYqIPmKEyK-ojKeylpX2AQKgra5OVtBrLmxyk9wg3l8_n6NGLNmoP1y2DlZ4PSkKVdgQXDnzqxbzpQKblv_zTpUVQ/s1600/BJ+Punnett+and+Akhentoolove+Corbin.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjz3_IXFH3gNVIeGJyf1eq9sKYoLYqzXLX-szdq2HDKDizp5VodJCYqIPmKEyK-ojKeylpX2AQKgra5OVtBrLmxyk9wg3l8_n6NGLNmoP1y2DlZ4PSkKVdgQXDnzqxbzpQKblv_zTpUVQ/s320/BJ+Punnett+and+Akhentoolove+Corbin.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><b style="font-size: medium; text-align: -webkit-auto;"><span style="color: #555555; font-family: 'Times New Roman',serif; font-size: 10pt; line-height: 14px;">Betty Jane Punnett, left & Akhentoolove Corbin, right (Philmore Alleyne, middle) at book launch of <i>Management: A Developing Country Perspective </i>(Routledge, 2012)</span></b>
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<span style="color: #555555; font-size: small; line-height: 115%;">IJCCM is a journal that intrigues many
people because of its innovative approaches that have practical consequences.
The articles in the journal are clearly organized, easy to read and provide
fresh, illuminating powerful, thought-provoking and informative ideas. The
Special Issue on Cultural Metaphors in the Caribbean is a good example of
IJCCM’s approach.<o:p></o:p></span><br />
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<span style="color: #555555; font-size: small; line-height: 115%;">Many social scientists have devoted
themselves to the study of culture. In
this special issue there is a thought –provoking and informative set of articles
on “using cultural metaphors to understand management in the Caribbean”. The papers
are based on exploring Caribbean cultural metaphors and how they relate to
management. There is a lack of management research on the Caribbean and this
special issue begins to fill this gap.<o:p></o:p></span></div>
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<span style="color: #555555; font-size: small; line-height: 115%;">Cultural metaphors, based on Gannon’s
(1994, 2001, 2004, 2008, 2010) seminal work in the field, offer an approach
that encourages probing into a society’s culture, while anchoring national
characteristics within dimensional frameworks where possible. This approach is useful for providing broad,
cross-cultural comparisons of value systems, attitudes and behaviours among
cultures.<o:p></o:p></span></div>
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<span style="color: #555555; font-size: small; line-height: 115%;">It is our hope to spark enthusiastic
discussion, self introspection and awareness and change of management styles of
our own cultural roots and to deepen cross-cultural understanding. Cross-national managers and leaders in the
world and throughout the Caribbean can utilize this information to come to a
more profound understanding as to what motivates their business partners and
how best to forge effective leadership and personal ties with them. <o:p></o:p></span></div>
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<span style="color: #555555; font-size: small; line-height: 115%;">The aim here is to encourage managers to
have a “geo-centric” perspective of how he or she will search for the best
approaches, management styles, motivational techniques, strategies and
solutions independent of where these ideas originate. Whether we are talking about No ball –
ethical management and social capital in the West Indian society, Calypso in
the Caribbean – a musical metaphor for Barbados, Caribbean liming a metaphor
for building social capital, Carry mi ackee go a Jamaican market – using ackee
as metaphor for the organization and environment of Jamaican business or Yoruba
proverbs as cultural metaphor for understanding management in the Caribbean, our
purpose is to show how international managers can work with employees and
managers from other cultures to help them understand why in a particular case,
doing things with a new approach and a different way makes sense. <o:p></o:p></span></div>
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<span style="color: #555555; font-size: small; line-height: 115%;">We hope you will enjoy reading IJCCM
and our special issue with its unique insights into the Caribbean. <b>BJ Punnett, University of the West Indies, Barbados</b><o:p></o:p></span></div>
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<span style="font-size: small;"><b><span style="color: #555555; line-height: 115%;">The Special Issues: Using Cultural Metaphors to Understand
Management in the Caribbean - </span></b><span style="color: #555555; line-height: 115%;"><b>IJCCM
12(3) December 2012</b></span></span></div>
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<span style="font-size: small;"><b><span style="color: #555555; line-height: 115%;">Special Editors</span></b><span style="color: #555555; line-height: 115%;">: <i>Akhentoolove Corbin, Betty Jane Punnett,
Nyzinga Onifa</i><o:p></o:p></span></span></div>
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</div>
<ul style="font-family: "Trebuchet MS",sans-serif;">
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">Editorial</span><i style="background-color: white; color: #555555; line-height: 115%;"> : Akhentoolove Corbin, Betty Jane Punnett, Nyzinga Onifa</i></span></li>
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">Carry mi ackee go a Jamaican market:
Ackee as a metaphor for the organization and environment of Jamaican business, </span><i style="background-color: white; color: #555555; line-height: 115%;"> Margaret
E Phillips, Andrea D Scott, Claire E Sutherland, Marisa P Gerla and Annette M
Gilzene</i></span></li>
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">Caribbean Liming: A Metaphor for
Building Social Capital, <i>Reccia N.
Charles & </i></span><i style="background-color: white;"><span lang="EN-CARRIBEAN" style="color: #555555; line-height: 115%;">Ruth Clarke</span></i></span></li>
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">Calypso in the Caribbean: A musical
metaphor for Barbados,</span><i style="background-color: white; color: #555555; line-height: 115%;"> Asha Rao and
Yvonne Sedlaczek</i></span></li>
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">Yoruba proverbs as cultural metaphor
for understanding management in the Caribbean, </span><i style="background-color: white; color: #555555; line-height: 115%;">April Bernard and Adonis Diaz Fernandez</i></span></li>
<li><span style="font-size: small;"><span style="background-color: white; color: #555555; line-height: 115%;">No ball! Ethical management and social
capital in West Indian society, </span><i style="background-color: white; color: #555555; line-height: 115%;">Hercules
Grant</i></span></li>
</ul>
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<br /></div>International Journal of Cross Cultural Managementhttp://www.blogger.com/profile/10595786323874029061noreply@blogger.com2tag:blogger.com,1999:blog-5919454898844624071.post-52726049587827631562012-06-19T12:29:00.000+01:002012-06-21T13:05:19.539+01:00Whither Academia, Whither Cross Cultural Management Studies?<div style="font-family: Arial,Helvetica,sans-serif;">
(To be published as the Editorial in IJCCM 12(2) August 2012)</div>
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<span style="font-size: 12pt;">It appears that the nature of scholarship has been
shaped over the last decade or two by the now extensive use of academic journal
lists. Willmott (2011: 428) argues their effect is to ‘..stifle diversity
and constrict scholarly innovation’ . He goes on to say that a ‘…monoculture
is fostered in which a preoccupation with shoehorning research into a form
prized by elite, US-oriented journals overrides a concern to maintain and
enrich the diversity of topics, the range of methods and the plurality of
perspectives engaged in business and management research’. Adler and Harzing
(2009: 80), who Willmott quotes, also suggest that the use of such lists
‘..dramatically skews scholarship as it implicitly encourages conservative
research that asks familiar questions using accepted methodologies rather than
research addressing new, often controversial questions that are investigated
using innovative methodologies.’</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Yet it would be wrong to blame academia’s
increasing reliance on rank-ordering and such metrics that cast out some and venerate
others <i style="mso-bidi-font-style: normal;">per se</i>. This must surely be an
effect rather than the cause. The nature of scholarship is part of culture.
What is regarded as legitimate scholarship and scientific knowledge has evolved
over the centuries into what we behold today. Along with this has been the
evolution of ranking and rating of journals. Yet this tendency, Willmott
argues, has turned into a form of control, in his case in point, for university
managers to better and more effectively, and time-effectively, control academic
performance through a vicarious use of journal rankings rather than looking at
the quality of individual scholarly work: the journal rank becomes the measure
rather than the ‘quality’ of the work – which of course has always been
difficult to assess and measure. Yet control has always been a factor in
cultural generation. This is the point of, for example, Said’s (1978) work on
Orientalism, right through to Jack and Westwood’s (2009) excellent synthesis of
Postcolonial Theory in international and cross-cultural management studies.
Empires of various sorts have always dominated internationally the means of
cultural production. Similarly, dominant groups in countries have always
heavily influenced the legitimacy of cultural values and institutions. The work
on whiteness studies in the United States has shown how the cultural privileges
of whiteness has rendered ‘American’ culture invisible (McDermott and Sansom,
2005). Perhaps this is so much so even in cross-cultural management research
where American culture is assumed, and this can be used in comparison with
other countries.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">In 2001 when International Journal of Cross
Cultural Management (IJCCM) was first published, it was with the intention of
challenging paradigms and soliciting contributions from around the world that
did not just reflect western logics and scholarship. In some ways we may have
been naïve when we said:</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">‘Power relations may be an important component of
any cross-cultural interaction. This should be more recognized in the decisions
made about what is and what is not good international scholarship. We do not
claim to have all the answers. Many scholars working in non-western cultures
and educated in the ‘western’ tradition may seek to emulate western approaches,
and denigrate ‘indigenous’ knowledge. Our search for contributions that reflect
culturally diverse concepts of scholarship is therefore an active process…’
(Jackson and Aycan, 2001: 5-6). </span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Particularly the expectation that ‘indigenous’
scholarship would miraculously manifest itself and turn up on our doorstep may
have shown our naivety. It is only when one starts to look beyond the embryonic
attempts of international and cross-cultural management studies to look at
‘indigenousness’ and indigenous knowledge to the wider social sciences that one
is thrust again into the stark reality of global power dynamics where, for
example Wiessner (1999) sees indigenousness as a function of marginalization.
Indigenous people are seen as part of a globalized world through their
exclusion from it. Rather than indigenousness simply being related to localness
as for example Tsui (2004) contends, indigenousness is inexorable linked to the
global, from which it is marginalized. Work on indigenousness in international
and cross-cultural management studies unfortunately does not yet recognize this
power relatedness to colonization and globalization. Nor did we in 2001.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Porsager (2004: 108) remarks that ‘Any research is
indissolubly related to power and control, and indigenous scholars take these
issues seriously nowadays, making indigenous research part of the
decolonization process, which implies an assignment to indigenous peoples of
the right to self-determination, not only from a political or economical point
of view, but also with respect to research …... For indigenous peoples, this
means being able to make decisions about the research agenda and methodologies
for themselves without any outside influence.’ It is not so much that the new
obsession with ranking and rating journals dictates research agendas and the
nature of scholarship. This is simply part of an evolving and dominant academic
culture that excludes non-dominant forms of knowledge, as is our acceptance of
the scientific journal article as the appropriate means of scholarly
dissemination.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">I am not sure to what extent publishing the results
of research on and about indigenous forms of knowledge actually furthers the
interests of indigenous (that is marginalized) groups. It certainly may further
the career aspirations of western (and possibly non-western) scholars. We
should be mindful that reporting research findings in western scientific
journals serves only one set of very narrow interests. In the general scheme of
things, the extent to which journal editors and their contributors make a real
difference to knowledge production has to be questioned. Fortunately it is much
easier to extend the range and nature of influence of academic journals where
electronic forms of worldwide communication are becoming more accessible, where
the form of control is more financial and technical (witness the recent sale of
Facebook) rather than cultural: the means rather than the message (or perhaps
some scholars may disagree with this separation).</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Hence eleven years later we are reasserting our
mission to be different, and to not try to emulate the ‘big boys’ of management
scholarly publication. Our slightly revised published aims are ‘…..<i style="mso-bidi-font-style: normal;">to be the first choice for scholarship that
develops critical advances in knowledge, which challenges orthodoxy in
international and cross-cultural research, which critically reviews current
knowledge taking it to the next level, which presents new and exciting
approaches, alternative paradigms, alternative cultural perspectives, and
challenges the hegemony of Western management knowledge’. </i>Yet I am not sure
we can do this by ourselves. The debate has to be taken to a wider academic
public and not debated simply within the confines of our journal. We only have
limited space within the journal but we need to make best use of this, while
also giving voice to those least likely to be heard in the ‘top’ journals. We
need to do this both within and outside the printed pages of our journal. Hence
we are developing and extending our social networking and media capability to
be more inclusive of those voices. We want to know how we can develop
alternative forms of knowledge, yet also we want to hear from the
cross-cultural scholars and ‘indigenous’ scholars who do not submit their work
to us. We want to help those who have an idea, but not sure how to develop it.
We want to encourage a new generation of cross-cultural management scholars. We
have begun to identify some of these and have invited some of the most talented
and dynamic onto our editorial team. We have also maintained continuity with
more experienced colleagues who have worked so hard to set the tone and shape
the sub-discipline we now know as cross-cultural management studies. This
current journal issue, like most others, represents a mixture of more
established scholarship, ground-breaking work, and new developments.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Academia has changed over the years. New forms of
control have been introduced into our institutions, but merely to supplement or
replace those that were there before. Academics, as ever, ‘play the game’ and
learn to use this game to their career advantage. In Britain, as we approach
the culmination of our REF (Research Excellence Framework) process, the jobs
market becomes like the football transfer season, as universities eagerly try
to attract those who are most REF-able. Yet this should only be regarded as
part of the cultural context of academia. It certainly is not the cause of
changes to academia, it is the change. And part of this change is what scholars
produce and what they submit. Scholars are rewarded not for innovation but for
conformity. As I look back over the last eleven years at the submissions to
IJCCM, I see mainly conformity (albeit extremely well crafted, scientifically
excellent and contributing significantly to our dominant modes of scholarship)
rather than innovation, with some remarkable exceptions. Over the next few
months we will be listing the top ten of these on our website and Sage will
make them freely available for download. We will also be opening a blog and a
Facebook page, so we welcome suggestions, comments and contributions.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Cross-cultural management studies will change over
the next ten years. It has to. It also has to make a bigger contribution to the
wider social sciences, and integrate more into on-going debates within the
social and behavioural sciences. It needs to engage in new dynamics. China (as
India) and its international activity is really beginning to change the
geopolitical dynamics that influence knowledge production and transfer. This
has little affected debate within international and cross-cultural management
studies, yet has been the focus of scholarship in other social science
disciplines (Jackson, 2012). Similarly, as above, cross-cultural management
scholars have barely scratched the surface in studying indigenous knowledge.
This has to be better incorporated into what we study.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">Cross-cultural management studies will also have to
become more useful. We have tended to focus on making MNEs manage more
effectively across countries, but have neglected vast areas of international
activity such as the development and aid industry which not only is worth some
100 billion US dollars, also has a tremendous influence on our perception of
the so called ‘developing countries’ that make up the majority of the Earth’s
landmass (e.g. babies with distended bellies, famine, war and natural and human
disasters generally). Our discipline has always challenged stereotyping, yet
has barely said a word about the types of stereotypes this engenders. The
development sector is grappling with major concerns of managing across cultural
boundaries, yet has largely eschewed cross-cultural management studies.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; text-align: left;">
<span style="font-size: 12pt;">That our discipline is naturally conservative also
goes hand-in-hand with the tendency to conform, and scholars are sometimes
reluctant to confront the political nature of research and knowledge creation.
The aspects that cross-cultural management studies has tended to stay clear of
including power and geopolitics, tend to be political in nature. That our
discipline does not confront this in a way that contributes to our scientific
endeavour is missing a great opportunity to make real strides towards
developing a discipline that can make an impact on the wider social sciences,
and on the real world. I believe our journal is poised to make significant
contributions to this endeavour.</span></div>
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<b><span style="font-size: 12pt;">References</span></b></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Adler, N. J. and Harzing, A-W.
(2009) ‘When Knowledge Wins: Transcending the Sense of and Nonsense of Academic
Rankings’, Academy of Management Learning and Education 8(1): 72–95., <i style="mso-bidi-font-style: normal;">Organization</i>, 18(4) 429–442</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Jack, G. and Westwood, R. (2009) <i style="mso-bidi-font-style: normal;">International and Cross-Cultural Management
Studies: A Postcolonial Reading</i>, Basingstoke: Palgrave Macmillan.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Jackson, T. (2012)
Postcolonialism and Organizational Knowledge in the Wake of China’s Presence in
Africa: Interrogating South-South relations, <i style="mso-bidi-font-style: normal;">Organization</i>. 19(2): 181-204.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Jackson, T. and Aycan, Z. (2001)
International Journal of Cross Cultural Management: towards the future, ) <i style="mso-bidi-font-style: normal;">International Journal of Cross Cultural
Management, </i>1(1): 5-9</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">McDermott, M. & Samson, F. L.
(2005) White racial and ethnic identity in the United States, <i style="mso-bidi-font-style: normal;">Annual Review of Sociology</i>, 31:245–61</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Porsanger, J. (2004) An Essay
about Indigenous Methodology, accessed at
http://munin.uit.no/munin/bitstream/handle/10037/906/article.pdf?sequence=1,
1/07/11.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Said, Edward (1978/1995)
Orientalism, London: Penguin</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Tsui, A S (2004) Contributing to
Global Management Knowledge: A Case for High Quality Indigenous Research, <i style="mso-bidi-font-style: normal;">Asia Pacific Journal of Management</i>, 21,
491–513.</span></div>
<div class="MsoNormal" style="font-family: inherit; line-height: normal; margin-left: 36pt; text-align: left; text-indent: -36pt;">
<span style="font-size: 12pt;">Wiessner, S. (1999). “Rights and
Status of Indigenous Peoples: A Global and Comparative and International Legal
Analysis” <i style="mso-bidi-font-style: normal;">Harvard Human Rights Journal</i>,
Vol. 12, Spring.</span></div>
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<span style="font-size: 12pt;">Willmott, H. (2011) Journal list
fetishism and the perversion of scholarship: reactivity and the ABS list, </span><i><span style="font-size: 12pt;">Organization</span></i><span style="font-size: 12pt;">, <i>18</i>(4), 429–442.</span><span style="font-size: 12pt;"></span></div>
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</div>Terence Jacksonhttp://www.blogger.com/profile/00471123600898333391noreply@blogger.com1