Cross-Cultural Schooling Experiences of Arab Newcomer Students: A Journey in Transition between the East and the West

2020 ◽  
Vol 15 (3) ◽  
pp. 530-532
Author(s):  
Elizabeth Buckner
1977 ◽  
Vol 19 (3) ◽  
pp. 350-366 ◽  
Author(s):  
Philip A. Kuhn

The transmission of systems of ideas across wide cultural gaps is hard enough to study on any scale of human organization. It is particularly hard when two large, complex cultures meet under traumatic circumstances, as did China and the West in the nineteenth century. The myriad variables in such a situation dictate special care in defining the specific terms and conditions under which ideas are transmitted. The present case suggests three points worth attention: first, the precise language of the textual material that impinges on the host culture; second, the underlying structure of the historical circumstances into which this material is introduced; third, the process whereby the foreign material becomes important to sectors of society outside the group that first appreciated and received it and thereby becomes a significant historical force.


2016 ◽  
Vol 7 (1) ◽  
pp. 10
Author(s):  
Thisaranie Herath

The inaccessibility of the Ottoman harems to European males helped perpetuate the image of the harem as purely sexual in nature and contributed to imperialistic discourse that positioned the East as inferior to the West. It was only with the emergence of female travellers and artists that Europe was afforded a brief glimpse into the source of their fantasies; however, whether these accounts catered to or challenged the normative imperialist discourse of the day remains controversial. Emerging scholarship also highlights the way in which harem women themselves were able to control the depiction of their private spaces to suit their own needs, serving to highlight how nineteenth century depictions of the harem were a series of cross-cultural exchanges and negotiations between male Orientalists, female European travellers, and shrewd Ottoman women. 


1997 ◽  
Vol 22 (2) ◽  
pp. 177-189 ◽  
Author(s):  
Amitai Etzioni

Relativism is in retreat on many fronts; it is much less clear what will replace it. One kind of relativism of special importance to international relations is the notion that members of one culture should not “judge” those of others—especially that the West should not pass judgment on the policies and values of other societies. If this facet of unbounded, normative pluralism is waning, too, what will take its place? Such a matter seems rather abstract, but its policy implications are many.


2021 ◽  
Vol ahead-of-print (ahead-of-print) ◽  
Author(s):  
Biswajita Parida ◽  
Sanket Sunand Dash ◽  
Dheeraj Sharma

PurposeThe increasing globalization of business has led to increasing demand for executives who can function in cultural milieus different from their own. This demand has been exacerbated by the fact that globalization has not led to cultural homogenization and hence, for good or bad, executives are not able to universally apply the home country's conceptualizations of rights, responsibilities and duties and must operate within the constraints of host country's cultural environments. Hence, business scholars and global executives increasingly need to reflect on the conceptualization of rights, responsibilities and duties; understand the historical context which has led to different conceptualizations across geographies and appreciate and harness these differences for improving business effectiveness. This paper helps in this endeavor by explaining the differences and similarities that exists between the Indian and Western cultures regarding the concepts of roles, responsibilities and duties. This exposition will help multinational organizations improve their internal practices and employee training methods.Design/methodology/approachThis study attempts to trace the differences and similarities in the conceptualization of rights, duties and responsibilities between the Western tradition and the Indic tradition by literature review. The Indic tradition refers to the broad cultural paradigm that shapes the thinking of the people of Indian subcontinent. The prominent sources of the Indic tradition include Hinduism and Buddhism. India was a British colony for two hundred years and is home to one of world's largest English-speaking population. There are more Muslims in the Indian subcontinent than in the Middle East (Grim and Karim, 2011). Hence, the Indic tradition has also been substantially influenced by the Western and Islamic traditions.FindingsThe paper argues that Westerners and Indians have different conceptualization of rights, duties and responsibilities and their relative importance. Broadly speaking, Indian ethos focuses on context-specific responsibilities while the Western attitude focuses on universal rights. These differing conceptualizations have been shaped by the cultural history of the two regions and are manifested in the decision-making styles, levels of individual autonomy and views on the ethicality of actions. There is a need to train expatriate Western and Indian managers on these issues to enable smooth functioning.Research limitations/implicationsThe cross-cultural literature has tended to lump together all non-Western civilizations under the category of East thereby ignoring significant differences between them. The Far-East countries of China, Korea, Taiwan and Japan have been highly influenced by the Confucian ethics. India-specific social systems like the caste system, division of human life span into stages with specific responsibilities, enduring worship of nature and Western influence through colonization have been absent in these countries or much less marked. The paper aims to bring forward the distinguishing features in Indian thought that contributes to its distinctive attitude toward rights, responsibilities and duties; contrast it with the Western views on rights and duties and identify the relevance of the discussion to the business context.Practical implicationsThe cross-cultural training needs to emphasize both conflict resolution and behavioral aspects. For example, the conflict resolution process in Western countries can be more algorithmic with conflicts being rationally determined by consistent application as well-defined rules (as nature of duties is more universal in Western tradition). On the other hand, conflict resolution practices in India need to be contextual and may require appeals to higher ideals (as nature of duties is more contextual and idealistic in Eastern tradition).Social implicationsThe differences in attitudes regarding rights, responsibility and duties between the West and India suggest the need for cross-cultural training of managers and contextual conflict resolution techniques. The need is exacerbated by the increase in the number of multinational corporations (MNCs). Earlier, most MNCs were headquartered in the West and hence cross-cultural training was primarily geared to help Western expatriates fit into the host country culture (Nam et al., 2014). The growth of Asian MNCs has increased the need of cross-cultural training for Asian expatriates (Nam et al., 2014).Originality/valueThe training processes can be customized to supplement cultural strengths and promote behaviors that are culturally inhibited. Employees in India can be trained to emphasize the value of assertiveness in communication, the need to articulate one's personal success and appreciate the rigid nature of rules in Western contexts. Similarly, Westerners can be trained to emphasize the importance of context in business interactions, the need to forge personal relations for business success and the importance of paternalistic behavior in securing employees commitment.


2020 ◽  
pp. 3-38
Author(s):  
William V. Costanzo

Chapter 1 offers a survey of humanity’s best efforts to understand humor: what it is, how it works, and why it is important. It examines the most prominent theories and beliefs, describes recent research by cognitive psychologists and neuroscientists, and applies their findings to a wide sampling of film comedies from around the world. Beginning with the Western distinction between comedy and tragedy, it explores these concepts as two visions of human existence, drawing on key thinkers of the West (Plato, Hobbes, Kant, Bergson, Freud, Bakhtin) and East (Zhuangzi, Confucius, Al-Jahiz, Bharata Muni) as well as modern clinical studies to arrive at a rich, cross-cultural understanding of comedy and what it means for us as biologic and social beings.


2016 ◽  
Vol 22 (2) ◽  
pp. 148-167
Author(s):  
Pum Za Mang

Buddhist nationalists in Burma have characterised Christianity as a Western religion and accused Christians in the country of being more loyal to the West than to the motherland. This essay, however, argues that Christianity is not Western, but global, and that Christians in Burma are not followers of the West, but Burmese who remain as loyal to their homeland as do their fellow Burmese. It is stressed in this article that the indigenous form of Christianity after the exodus of the missionaries from Burma in 1966 has proved that Burmese Christianity should be seen not as a Western religion, but as a part of world Christianity. This article also contends that a combination of social change, political milieu, tribal religion and the cross-cultural appropriation of the gospel has contributed to religious conversion among the ethnic Chin, Kachin and Karen from tribal religion to Christianity.


2002 ◽  
Vol 27 (4) ◽  
pp. 5-14 ◽  
Author(s):  
Indira J Parikh ◽  
S Jeyavelu

Sensitivity Training (ST) is a process through which an individual explores the journey of human existence to ask some basic questions about life, relationships, interface across many roles, and purpose of one's own life. ST has many forms; each form has its own philosophies. This paper traces the historical roots of ST in the West and the developments and innovations in its applications in India. The Indian and Western forms of ST differ in the content, process, and the underlying philosophies. This paper compares the two perspectives of ST with the differences in application in organizations. The Role and Identity Approach (RIA) can be applied in organizations through unstructured sensitivity training labs, semi-structured labs, and structured workshops. Unstructured labs are those that are called as personal growth labs, explorations in roles and identity, interpersonal labs and so on. Semi-structured labs include interface labs, leadership labs, self-renewal labs, and visioning and co-creating labs. Structured workshops address managerial and leadership roles, team building and building a cross-functional team, integrating emotional intelligence across multiple roles and systems, managing cross-cultural diversity, interpersonal and group dynamics, and dynamic equilibrium between personal and professional lives.


2010 ◽  
Vol 11 (1) ◽  
pp. 1-19 ◽  
Author(s):  
DOH CHULL SHIN

AbstractHow do contemporary publics understand happiness? What makes them experience it? Do conceptions and sources of their happiness vary across culturally different societies? This paper addresses these questions, utilizing the 2008 round of the AsiaBarometer surveys conducted in six countries scattered over four different continents. Analyses of these surveys, conducted in Japan, China, and India from the East; and the United States, Russia, and Australia from the West, reveal a number of interesting cross-cultural differences and similarities in the way the people of the East and West understand and experience happiness. Specifically, the former are much less multidimensional than the latter in their conceptions of happiness. Yet, they are alike in that their sense of relative achievement or deprivation is the most pervasive and powerful influence on happiness.


1984 ◽  
Vol 2 (2) ◽  
pp. 131-165 ◽  
Author(s):  
Edward J. Kessler ◽  
Christa Hansen ◽  
Roger N. Shepard

Krumhansl and Shepard's probe-tone method, in which listeners rate the musical relatedness of probe tones to preceding musical contexts, was adapted for a cross-cultural comparison of the perception of Western and Balinese melodies by both Western and Balinese listeners. Half of the Balinese listeners were remote villagers with no previous exposure to the diatonic scales or music of the West, and the Western listeners were unfamiliar with the pelog and slendro scales and the music of Bali. The Balinese and Western listeners used similar response strategies, but tended to demonstrate an internalization of tonal schemata most often in response to music of their own culture.


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