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Conceptualizing trust alone or as the starting point for understanding both trust and distrust is insufficient. Therefore, this chapter focuses on the construction of phenotypic trustscapes and distrustscapes that permit an abstract exploration of the concepts of trust and distrust using societal and dyadic relationships and perceptions of the individual as the units of analysis. For theoretical understanding of trust and distrust, it uses social and evolutionary biologic multi-level theory. This chapter builds on the existing trust literature in three ways: (1) by triangulating on trust and distrust through the use of a number of research methodologies; (2) by placing trust and distrust in value orientation theory and models; and (3) by extricating trust and distrust from reciprocity constructs, and placing them into separate phenotypes: trustscapes and distrustscapes. These efforts show that both trust and distrust are naturally occurring phenomena, with one or the other predominant in specific contexts. The chapter includes scenarios in Japan, Bulgaria, and Indonesia to demonstrate how micro- and macro-level examples of trustscapes and distrustscapes function.

Understanding culture and the restorative needs of individuals can help students learn cultural competence and provide students a unique look at cultures. The chapter will focus on a pedagogical and historical understanding of restorative justice, how it relates to cultural competence, and structuring curriculum with the use of a variety of activities to help students learn cultural competence.

Rural Australian patients continue to receive inadequate medical attention. One potential solution to this is to train Indigenous Australians to become medical doctors and return to their community to serve their people. The study aims to examine whether Indigenous medical students have a stronger intention to practice in underserved communities.

A sample of Indigenous (N = 17) and non-Indigenous students (N = 188) from a medical program in Sydney was surveyed about their medical self-concept and motivation. Confirmatory factor analysis (CFA) was conducted, group differences were tested, and correlation patterns were examined.

CFA found seven distinct factors – three medical self-concepts (affective, cognitive, and cultural competence), one motivation factor, and three work-related variables – intention to serve underserved communities (intention), understanding of Indigenous health (understanding), and work-related anxiety (anxiety). Indigenous medical students were higher in cultural competence, intention, and understanding. Both the affective and cognitive components of medical self-concept were more highly correlated with intention and understanding for Indigenous students than for non-Indigenous students.

It is important to examine medical students’ self-concepts as well as their cultural characteristics and strengths that seed success in promoting service to underserved Indigenous communities.

The findings show that Indigenous medical students tended to understand Indigenous health issues better and to be more willing to serve underserved Indigenous communities. By enhancing both the affective and cognitive components of medical self-concepts, the “home-grown” medical education program is more likely to produce medical doctors to serve underserved communities with a good understanding of Indigenous health.

The way in which we teach cultural competence is evolving. There are emerging definitions, new perspectives, and social justice experiences that affect how we react and respond to cultural competency ideologies – ideologies that can polarize or produce change. This chapter will examine the idea of cultural humility and explain why adding it to the diversity, equity, and inclusion lexicon can help engage various discourse communities and deepen one’s understanding of various cultural identities. The authors will briefly review key research findings that examine why college students are often resistant to discourse about culture, race, and bias. Finally, the chapter will use the model of influence framework as a conceptual approach to teach and foster cultural humility in higher education settings.

Globalization introduces new challenges related to increased levels of diversity and complexity that organizations cannot meet without capable global leaders. Such leaders are currently lacking, so a theory-based approach to global leader development is needed. A critical intermediary outcome that enables competent global leadership performance is global leader self-complexity, defined by the number of unique leader identities contained within a leader's self-concept (self-differentiation) and the extent to which the identities are integrated with the leader's sense of self (self-integration). This research aims to generate and test a theory of the development of global leader self-complexity through identity construction during international experiences. In Study 1, I gathered qualitative data through retrospectively interviewing 27 global leaders about identity-related changes following their international experiences. Using a grounded theory approach, I developed a theoretical model of global leader identity construction during international experiences, which I empirically tested using quantitative data in Study 2. Specifically, I tested the hypothesized relationships through structural equation modeling with cross-sectional survey data from a sample of 610 global leaders. Findings from both studies indicate global leader identity construction during international experiences primarily occurs through interacting with locals and local culture over a sustained period, motivated by appreciation of cultural differences and resulting in increased global leader self-complexity. These results advance understanding of the global leader self-complexity construct (i.e., what develops) and global leader development processes (i.e., how it develops). Additionally, the findings have practical implications for global leader development initiatives.

I am trying to reason how cultural entrepreneurship research still could become more cultural, by developing two ideas: (1) that cultural entrepreneurship research describes the scholarly effort to inquire into how concepts, plans, recipes, rules, and instructions govern and are battled in the emergence of the organization-creation process. (2) Second, that this reveals a great affinity between the cultural and the entrepreneurial and that a more literary approach to writing cultural entrepreneurship research holds promise of a more nuanced, imaginative, and thus more cultural entrepreneurship research. In effect, the entrepreneurial process would, culturally understood, be the successful struggle to move beyond the comfortable place of dominant normality (and its assuring roles and templates) into an “un-insured” temporary space of potentialities, attractive to the imaginative mind for its motivating intimacy with hitherto undisclosed value. Most of this comes from re-reading Clifford Geertz’s (1973) The Interpretation of Cultures using Stephen Greenblatt’s (1997) The Touch of the Real as a companion. It brings me to the conclusion that we have never quite been Geertzian, and at least not Geertzian enough.

Although the term “trigger event” is commonly accepted and frequently mentioned by many disciplines in conjunction with sensemaking, research attention on the trigger event construct is sorely lacking. We chose to examine this construct within a specific setting that global leaders have to master – the intercultural context. After reviewing the relevant literature, we created an original model of trigger events and sensemaking in the intercultural context, which is accompanied by propositions that determine the likelihood of an event rising to the level of a trigger. It is our hope that this theoretical model will lead to a better understanding of how trigger events function in general. The chapter contributes to a greater understanding of the cognitive element of global leadership effectiveness. Finally, the model has practical implications for intercultural and global leadership training and executive coaching.

As graduates in higher education engage with multiple constituencies from around the world, having cultural competency skills is valuable. Intercultural competence enables people to initiate and sustain dialogues among their diverse colleagues and members of the globalized community. In this chapter, Barger examines the role of dialogue education in attaining intercultural competency in graduate courses. According to Vella, dialogue education values inquiry, integrity, and commitment to equity. People should treat others with respect and recognize their knowledge and experience within the community of learning. Dialogue education provides a safe and inclusive place for learners to voice their perspectives and opinions. This chapter utilizes a professor’s reflections with respect to teaching a graduate Intercultural Communication (IC) course in a private liberal-arts college. In the narrative, she discusses teaching and learning strategies to help adult learners understand the importance of intercultural competence and interactions in a multicultural and multilingual world. Barger also examines the integrative reflections of graduate students that took the IC course.