Search results

This paper examines the relationship between indigenous cultures and employee efficiency and how cronyism strengthens or weakens the relationship in the Ghanaian state-owned enterprises (SOEs) in response to the employee efficiency.

This study employs a quantitative approach by a cross-sectional survey to collect data from 400 workers in ten SOEs in Ghana. The analysis is done by using descriptive statistics and hierarchical regression techniques.

The findings indicate that showing gratitude is the predominant indigenous culture in the SOEs of Ghana while irregularity (absenteeism) is not dominant. Moreover, the practice of cronyism is high. It reveals that the indigenous cultures, except for respect for the elderly, relate negatively to employee efficiency, and cronyism strengthens the relationship between indigenous cultures and employee efficiency.

The paper contributes to the literature by providing empirical evidence that cronyism effectively strengthens the relationship between indigenous cultures and employee efficiency in a developing country. Strategies to discourage cronyism should be the key focus of public administrators, as well as mechanisms to limit the practice of adverse indigenous cultures.

The study examines the relationship between the interaction of indigenous–foreign cultures and public employee performance (PEP) in the Ghanaian public sector due to the perceived unproductive cultures in the public sector.

The study employs a quantitative approach, where cross-sectional survey design is used to collect the data from Ghanaian public employees. The analysis is done using correlation and hierarchical regression techniques.

The results reveal that both indigenous and foreign cultures are pervasive in the Ghanaian public sector, with high power distance and individualism being dominant cultures. Furthermore, while the indigenous cultures have negative significant relationship with PEP, the foreign cultures have positive significant relationship with PEP. The foreign cultures effectively control the relationship between the indigenous cultures and PEP but insignificantly moderate such relationship.

The findings imply that deliberate attempts should be made to encourage the foreign cultures with attractive reward packages to induce workers. This will indirectly control the practice of the inimical cultures and ultimately reduce their negative effect on PEP.

The study contributes significantly to the extant literature by providing empirical evidence of the indigenous–foreign culture fit and PEP from a developing country, Ghana.

To explore the cultural context of Indigenous family entrepreneurs and to apply to them the concept of n-Culturals, thus contributing to validating the concept.

Interview data collected from Wayuu entrepreneurs in La Guajira region of Colombia and from Māori entrepreneurs in the Rotorua region of New Zealand were analyzed qualitatively. The analysis primarily focused on Wayuu entrepreneurs, with the results for Māori entrepreneurs used for comparison, to help to interpret the Wayuu data.

For Wayuu entrepreneurs, family members play a range of crucial roles in enterprise operations, with the family and the kin-centered local Indigenous community emerging as an informal organization surrounding the enterprise. Family is the source of Indigenous culture, while the mainstream culture is centered on global Western business culture, rather than the culture of the country. The Indigenous entrepreneurs integrate the values of the two cultures in managing their enterprises, thus acting as n-Cultural. Māori entrepreneurs who managed enterprises with a strong Indigenous character were similar in this respect to Wayuu entrepreneurs.

As n-Culturals integrating the values of Indigenous culture and the mainstream culture, Indigenous entrepreneurs develop valuable traits, becoming a valuable component of the human capital in their regions, even when their enterprises fail.

Existing research on multicultural individuals is largely limited to immigrants and expatriates. By characterizing Indigenous family entrepreneurs as n-Culturals, the present study contributes to validating the concept and opens the way for further research on how Indigenous entrepreneurs manage their multicultural identities.

Indigenous entrepreneurship and hybrid venture creation represents a significant opportunity for Indigenous peoples to build vibrant Indigenous-led economies that support sustainable economic development and well-being. It is a means by which they can assert their rights to design, develop and maintain Indigenous-centric political, economic and social systems and institutions. In order to develop an integrated and comprehensive understanding of the intersection between Indigenous entrepreneurship and hybrid ventures, this chapter adopts a case study approach to examining Indigenous entrepreneurship and the underlying global trends that have influenced the design, structure and mission of Indigenous hybrid ventures. The cases present how Indigenous entrepreneurial ventures are, first and foremost, hybrid ventures that are responsive to community needs, values, cultures and traditions. They demonstrate that Indigenous entrepreneurship and hybrid ventures are more successful when the rights of Indigenous peoples are addressed and when these initiatives are led by or engage Indigenous communities. The chapter concludes with a conceptual model that can be applied to generate insights into the complex interrelationships and interdependencies that influence the formation of Indigenous hybrid ventures and value creation strategies according to three dimensions: (i) the overarching dimension of indigeneity and Indigenous rights; (ii) indigenous community orientations and (iii) indigenous hybrid venture creation considerations.

The purpose this paper is to determine the impact that culture and social capital has on indigenous entrepreneurs' business networking.

A comparative case study analysis was undertaken on a three‐nation sample of indigenous entrepreneurs in Australia, Hawaii and New Zealand. The specific research questions investigated were: does culture influence indigenous entrepreneurs' networking, and does social capital influence indigenous entrepreneurs' networking? Participants were stand‐alone commercial operators.

Reduced social capital for indigenous Australians resulted in active social networking to be a necessity in the operation of their basic business functions, the role of the family was negligible to negative, they were dependent on racial acceptance, they experienced little diversity in their networking, their business relationships were often that of dependence with a distinct separation between social and business networking interactions. The Hawaiians displayed a solid cultural capital base with spontaneous drivers in the interaction of relationships, networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued, networking was diverse and well maintained, they took an avid interest in their networking relationship which for many was personal and their networking relationships were highly integrated between their social and business spheres. Maori displayed a solid cultural capital base. Networks were culturally accepted, the family role was supportive, a dynamic networking interaction ensued with strong economic motivators, networking was diverse and well maintained, they took an avid interest in their networking relationship which culturally supported and their networking relationships were highly integrated between their social and business spheres.

This research provides an increased understanding of the business environment for policy makers, NGOs, business support organisations and the indigenous entrepreneurs themselves. The relationship between culture and social networking which is stimulated or reduced by the presence of varying levels of social capital can and will assist the indigenous entrepreneurs in their business planning.

This paper provides the reader with a new perspective on how the existence of social capital impacts on networking for indigenous entrepreneurs.

The Ibaloy is an indigenous ethnic group in the Northern Philippines. Due to modernization, changes in lifestyle, livelihood and spiritual inclination many have forgotten about their culture. Income-generating activities such as handicraft businesses and food security are among their needs and aspirations. With the potential that indigenous entrepreneurship has in improving their cultural and economic status, this study aims to identify which crafts in their material culture can be publicly shared as tourism products and to assess the landscape within which indigenous entrepreneurship can be undertaken.

The study utilized a qualitative methodology which involved a combination of participant observation and semi-structured interviews. An interview guide which consisted of open-ended questions that focused on themes such as identification of Ibaloy crafts, the crafts’ various categorization and significance, the challenges and opportunities and their perceptions on what they want done for their crafts and material culture in general was developed for this purpose. The primary respondents were the Ibaloys themselves and other key informants from government and other stakeholders.

Other than serving their purpose in an Ibaloy household and as objects used for special occasions, Ibaloy crafts have the potential to be developed as tourism products. While many challenges abound, availability of resources and collaborative support by the government and other institutions can bring opportunities that will lead Ibaloy crafts to become prime tourism products.

The findings point to a compelling need for policymakers and concerned authorities to take immediate action to ensure the culture and heritage of the Ibaloys are protected.

The study adds to the literature about Filipino indigenous peoples, particularly the Ibaloys of Cordillera, and their aspirations for the inclusion of their material culture to the tourism industry. It can serve as a guide in addressing issues and concerns related to indigenous entrepreneurship that may be addressed through policy intervention and support from stakeholders.

The purpose of this paper is to define different types of culturally commensurate experiences, events, activities and interventions which Indigenous people find relevant for improving cultural diversity.

Based on interviews and surveys with Indigenous Probations Officers, the authors define a framework of nine experiences and events relevant to the organization, team and cultural development.

The key finding lies in proposing a framework of what Indigenous Probation Officers finding lies view as commensurate experiences, activities or interventions which recognize their cultural context (American Psychological Association, 2003).

The key limitations to this study are the size of the sample and the inability to conclusively argue that the framework of experiences developed can claim to represent those important for improving recruitment and retentions of all Indigenous Probation Officers. Further exploratory research of this type is necessary to add to this research in guiding future research and practice.

The definition of a multicultural experiences offered here might be useful in encouraging Probation Officers and others in developing a deeper appreciation of cultures of Indigenous peoples and other groups.

The purpose is to better understand an Indigenous perspective on enhancing a connection to culture within the Corrections system.

Rather than using a list of competencies to shape behaviors and experiences that people practice, the underlying assumption is to encourage cultural multiculturalism framework competency development by focusing on experiences and events important to objectives related to improving diversity.

While diversity, equity, inclusion, and belonging (DEIB) in the workplace means making space for all employees, it has unique implications for Indigenous employees who live and work in countries built on colonialism. Indigenous peoples represent diverse groups with unique and rich cultures that in general share values that are more holistic, spiritual, traditional, egalitarian, and other-oriented than non-Indigenous populations. Such distinct worldviews help explain why non-Indigenous organizations struggle to understand and accommodate Indigenous employees’ priorities and goal-oriented behavior. Creating equity, inclusivity, and belonging in the workplace for Indigenous employees requires more than implementing existing organizational practices with a new cultural awareness, it requires rethinking, reframing, and recreating organizational to facilitate a culture of trust. Re-examining organizational norms and assumptions with the ideas of relationship and responsibility that allow collaborative approaches to collective well-being and inclusivity is required. Creating inclusive workspaces requires that attention must be paid to both organizational (group-level) factors, such as organizational cultures of trust, and interpersonal (individual-level) factors, such as interpersonal trust. However, to build foundations of high-functioning and supportive organizational cultures and interpersonal trust that are sustainable, time and resources are necessary. Without this, the ability to reach the crucial result of engaging Indigenous employees and creating safe workplaces serves only to be performative and not meaningful in terms of action, longevity, and the overall well-being of Indigenous people in the workplace.

The indigenous peoples of the Philippines have had to struggle against historical injustices for centuries. They fought against colonization and the subjugation of their cultures and ways of life. Over the decades, their next generations are confronted with exclusion, discrimination, and encroachments on their ancestral domains which have resulted in social and economic disadvantages. An obvious case in point is the lack of sympathetic and affirmative policy directives for the culture-based education of indigenous children and youth. This paper reflects on the policy development processes undertaken to institutionalize inclusion and social justice in indigenous peoples education policies within the K to 12 Basic Education Program. Using the method of narrative inquiry, the stories of reform are told from the point of view of those who facilitated the crafting of these policies. Three narratives demonstrate that contextualized and empowering education strategies and processes transform not only policy but also the policy makers.

The purpose of this paper is to examine some influential accounts of the basis for Indigenous rights, consider their strengths and weaknesses, and ascertain whether and in what degree they support effective self-government and self-determination for Indigenous people.

The paper begins with a brief discussion of the emergence of specifically Indigenous rights, the significance of self-determination as a means of improving the economic and social conditions of communities, and the problem such rights pose for late 20th versions of egalitarian liberalism. It then examines the liberal culturalist argument for minority rights developed by Will Kymlicka, before turning to James Tully’s elaboration of the historical approach to the justification of Indigenous rights that draws on the tradition of treaty relations in North American colonialism. Finally, it outlines a third approach based on the political liberalism of John Rawls.

The conditions of legitimate government set out in Rawls’ political liberalism are a better way to provide normative foundations for Indigenous rights in contemporary postcolonial democracies.

The discussion of Indigenous rights is confined to those countries established by colonization with largely British political institutions and populations. The arguments for Indigenous rights are confined to those advanced within the liberal tradition of political thought.

Some of the criticisms of the liberal culturalist argument and of Tully’s approach are original. The case for Indigenous rights based in the legitimacy requirements of political liberalism is original and based on conceptual work by the author.