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There is a generalized belief that cultural differences can have more negative consequences than benefits within the international business (IB) literature. This study argues that cultural differences are not perceived as constrains in millennial global virtual teams (GVTs). Additionally, using the theory of cooperation and competition and the motivated information processing perspective, the purpose of this paper is to uncover the process by which millennials working in GVTs address various challenges to ensure effective functioning and accomplishment of desired team outcomes.

This paper analyzes a data set of 503 project journals from the global enterprise experience, a virtual team competition. It uses qualitative content analysis tools and secondary data sources.

The authors find that for millennials, cross-cultural issues are not the predominant challenge when working in GVTs, unlike the prevailing understanding in the IB literature. This is because contrary to expectations, cross-cultural problems are often not experienced, while other team phenomena become more relevant, such as interpersonal and task-based issues. In addition, the paper describes how members of GVTs apply distinct challenge reconstruction and solution generation cognitive schemes to deal with both, expected and unexpected challenges.

This study contributes to the literature on virtual teams by identifying how millennials and post-millennials deal with the challenges embedded in the GVT interaction context by simplifying the unfamiliarity associated with the broader context rather than addressing each issue in isolation. Finally, the paper elaborates on factors that highlight the positive outcomes of multicultural teams while making cultural differences less salient in contemporary GVT contexts.

The purpose of this paper is to examine the perceived challenges of attempting to integrate topics related to social and cultural issues into the coursework in graduate programs in Instructional Design and Technology (IDT).

An open‐ended online survey instrument was developed for this study for three reasons. First, the study aimed at investigating what is actually happening in IDT programs in terms of integration of social and cultural issues into coursework. Using an online questionnaire, data were collected from IDT instructors and instructional designers.

Findings of the study indicated that while there is a general agreement and interest in infusing content that addresses socio‐cultural perspectives challenges into courses, the challenges include the existence of a common framework for defining and prioritizing socio‐cultural issues, and difficulties in identifying the most important issues to address, and appropriate instructional approaches to address sensitive topics.

There were some limitations to this study. First, the data were collected primarily through a survey instrument as indicated above. Nonetheless, the qualitative data collected were rich and informative. Second, as noted earlier, a majority of the participants indicated they are based in the USA. Thus, study findings may be more specific to IDT programs in this context. Third, participation in the study was voluntary, hence demographics were not controlled for. However, this opened up opportunities for attaining multiple perspectives from the participants.

A recommendation that this study brings out is that while it is impossible practically to address all potential topics, a starting point may be to identify and address the most pertinent topics, such as those which may cause misunderstanding or reinforce the wrong ideas.

While instructional designers and instructors cannot be expected to be cultural experts in every single context or topic, there are certain content issues, such as authentic activities and design strategies that would warrant further attention. Of course this will vary by content and context and instructors and instructional designers should at least be prepared to recognize these unique issues.

The paper highlights some issues worth discussing: the complexity of directly incorporating socio‐cultural issues into IDT curricula; the broad elusive nature of the knowledge of socio‐cultural issues; and the difficulty in defining socio‐cultural content, including what to teach and how to teach it. These three issues address the role of coursework in professional preparation, and the structure of instructional design courses and curricula.

The present study aims to understand context and dynamics of cognitive learning of students as an outcome of the usage of popular movies as a learning tool in the management classroom and specifically in the context of a course on cross‐cultural management issues.

This is an exploratory study based on qualitative analysis of reflection notes of 14 students who participated in an elective course on “managing cross‐cultural issues (MCCI)” in the second year of their MBA programme. Students were asked to submit reflection notes focused on classroom learning as an outcome of the course MCCI with specific reference to used movies Outsourced and My Big Fat Greek Wedding. Students' reactions in their reflection notes were analyzed through qualitative content analysis.

The findings of this study reveal that students found selected movies very relevant and effective in learning cross‐cultural theories, issues and developing cross‐cultural competence. They also enjoyed movies as learning experience in the classroom. Both instructor's observations and students' reactions regarding the effectiveness of movies as classroom learning tool are very positive.

Popular movies, if appropriately selected and included in cross‐cultural training programmes for expatriate managers, immigrant workers and managers who travel to different countries, could be very useful as a learning tool for developing multicultural perspective and cross‐cultural competence.

This paper could be very useful to academicians and researchers who want to use popular movies as an instructional or research tool for exploring the psychodynamics of classroom learning in management and social sciences courses or professional training programmes focused on cross‐cultural management skills, global leadership skills, diversity management.

This chapter is focused on the specification and integration of intercultural variables for human machine systems and the description of content analysis for these variables. Starting with basics of culture-oriented design, these are followed by an approach to machine localization issues and a cost model, then basics of the intercultural design and human machine system engineering process, a definition and specification of intercultural variables, a systematic treatment for their integration into the process, and a description of how to use these variables in the process. Finally, an example of an intercultural variables approach to “information coding” in a human-machine system is presented for China and Germany.

In the context of intense intercultural experience, the individual’s identity is often transformed by the forces of acculturation. Unexpectedly powerful demands, influences, and resistances buffet the values, beliefs, and behaviors of the sojourner, leading to confusion, and eventually resolution of profound identity issues. The resulting sense of being between two cultures or more, living at the edges of each, but rarely at the center, can be called cultural marginality. When these issues remain unresolved, the person is often confounded by the demands, and feels alienated in a state called encapsulated marginality. The constructive marginal resolves these questions by integrating choices from each culture of which the person is a part, choosing the appropriate frame of reference, and taking action appropriate for the context.

Global leaders need to recognize the characteristics of the marginal identity and leverage the skills the marginal brings to the organization. The mindset of hybrid professionals fosters increased creativity, culturally appropriate problem solving, and collaboration with other culture partners. Educators, trainers, and coaches can design developmental opportunities for sojourners to acculturate to new environments in a way that potentiates their intercultural competence and comfort with their bicultural mindset. By viewing a complex cultural identity as an asset to the organization, global leaders can avoid the common pitfall of overlooking cultural marginals and instead maximize their contribution to globalization.

The purpose of this research is to explore the cultural and branding issues that have gone into the design and development of Nano – a brand name for an Indian automobile – which is a low‐priced passenger vehicle targeted toward the middle‐class Indian consumer in urban settings.

The paper provides a cultural framework for the brand initiative and its execution. Specifically, the paper uses an ethnoconsumerism approach to the issue of cultural branding.

The Nano car was conceived and executed under two narratives: an economical and affordable vehicle, and a brand appeal that would satisfy Indian cultural sensibilities.

Cultural branding is becoming a popular approach in product positioning. This research shows that an ethnoconsumerist framework is ideally suited for examining cultural branding issues.

With the emergence of global markets, new methodologies have to be employed in studying cultural issues pertaining to local conditions. Toward this end, the paper provides an application of the ethnoconsumerism approach for studying branding phenomena.

Cultural expertise can play a relevant role in countries where cultural diversity marks social life, as in the case of Portugal, a country where migration always characterized its past and continues to influence the present, and where the presence of ethnic and religious minorities must be noticed. In this chapter, we aim to survey the use of cultural mediation in Portuguese law, as well as case law and culture centered mediation out of courts, in order to understand whether the concept of cultural expertise, in a broad sense, might be useful. Although it is a “contested concept,” culture is understood, for the purposes of this chapter, in a dynamic and non-essentialist sense, as a valuable asset providing context and significance to people’s lives. Assuming that the State is not “culturally neutral” and that its institutions somehow reflect the established culture, issues of equality and demands for cultural recognition will necessarily arise. However, it is the duty of the State to respect and protect cultural identity. Even though cultural expertise may become relevant in several domains of the State, particular attention is given in this chapter to the role played by cultural arguments and cultural expertise in courts in Portugal. Cultural expertise is also very relevant for social intervention, and it is mobilized in the processes of cultural mediation. These processes have a low level of institutionalization in Portugal, since it is not routinely recognized in the implementation of public policies as an autonomous professional profile.

British colonization of Australia had lasting consequences for Australia’s legal system. Although designed as a “one law for all system” based on the English common law, the reality was, and is, that there have always been people regulating their lives according to their own distinctive culture and religion. Recognition of de facto legal pluralism, has only recently given rise to instances of de jure legal recognition. The latter necessitated a role for cultural expertise in a range of legal cases. The first considered is how social science expertise was employed in redressing the dispossession of the continent’s first peoples: indigenous Australians and Torres Strait Islanders. The landmark case of Mabo No 2 laid the legal ground for native title land ownership which fueled a demand for cultural experts in indigenous traditions, laws, and customs. The second aspect is Australia’s response to recent immigration from non-European nations, including from Muslim countries. Many Muslims continue to regulate their interpersonal relationships exclusively, or partially, by principles of Islamic law and their “homeland” culture. This is particularly evident in family matters and the prism for exploring the nascent role for cultural expertise is through post-divorce parenting orders. The third issue is the extent to which a court can accept an accused’s cultural practice or religious belief as a defense to a criminal act or omission. In all three, who is a “cultural expert” can be contentious. While cultural expertise in indigenous matters is well established, the role for cultural experts in the resolution of family disputes and criminal cases is just emerging.