Search results

Based on attributional complexity (AC) theory, the authors empirically examine the impact of biculturalism on cross-cultural adjustment and the degree to which people make isomorphic attributions, critical for cross-cultural leadership effectiveness.

Using questionnaire surveys, the authors first validate measures in a validation sample and then empirically test the model in a second sample, using structural equation modeling.

The authors’ findings reveal an empirical connection between biculturalism and AC on the one hand, while also showing support for the relationship between biculturalism and attributional knowledge. Findings also demonstrate that biculturalism is related to attributional accuracy in cross-cultural contexts via an attributional mechanism, as suggested by AC theory.

First, AC theory emerges as one with excellent prospects for explaining intercultural work in multicultural settings. Biculturalism's links to AC and attributional knowledge are critical for extensions to cross-cultural leadership effectiveness, and international knowledge transfer, interesting and high potential research avenues for the discipline.

The authors’ findings carry a host of managerial implications. AC training can provide all international assignees with the necessary foundational skills and learning abilities to successfully interact in the host country setting with local nationals. This study also suggests that managers on international assignments should focus their efforts on acquiring attributional knowledge because it can provide a solid boost to their understanding of the local culture.

One’s understanding of biculturals and their cross-cultural management competencies is very limited. The authors provide empirical support for the hypotheses, hitherto unexamined in extant literature.

Biculturals are portrayed as “ideal” boundary spanners and conflict mediators in MNC who switch between or transcend multiple cultural and/or organizational. The paper aims to critically analyze the assumptions behind this positive view on dual identity in MNC and provide an alternative conceptualization re‐positioning dual identity as a situated and potentially contested process.

The paper theoretically juxtaposes existing concepts of dual identity in the international business literature with recent advances in research on identity in organization studies and psychology as well as critical perspectives on identity.

A situated approach to biculturalism provides for a greater variety of identity management strategies corresponding to the metaphors of “surfer”, “soldier”, “struggler”, and “strategist” alike, depending on the identity repertoire available, the perceived situation at hand and the interactive processes of identity construction unfolding. From this perspective, the conflict potential associated with dual identity in MNC does not automatically dissolve as suggested by the literature so far, but depending on the situated enactment of dual identity might actually increase, intensify or even re‐direct the lines of conflict.

The paper develops a comprehensive concept of situated bicultural identity processes in organizational contexts, which can serve as a guiding framework of further empirical research on biculturalism in MNC and also provides initial discussions about suitable hypotheses development in this area.

The international business literature so far is dominated by a limited understanding of biculturalism in MNC, strongly influenced by the concept of frame switching in cross‐cultural psychology. The paper introduces an alternative concept of biculturalism as a situated process, which can serve as a framework for further and more varied research on biculturalist identity negotiation in MNC.

This chapter considers a narrative attuned to the tensions of bicultural performativity (blackness and whiteness) and how that performance relates to the politics of dislocation within the context of pursuing an advanced degree at a prestigious university. It does so by providing moments from my own narrative of self that focuses on an interrupted and hybridized racial project. In this chapter, I attempt to engage the reader by communicating the subjectivity of such moments in a provocative, fragmented, and emotionally charged self-reflexive manner. My own narrative, its performative element, and its racialized nature, are then considered in relation to larger sociological contexts and forces that present bicultural racial formations and their boundary transgression as a regulatory mechanism. Out of these narrative examples, I emphasize the growing centrality of performance studies as a frame of analysis.

The idea of biculturalism or multiculturalism has come into sharper focus due to changing intra-national and international demographic shifts, expanding global economic markets, and persistent ethnic and religious warfare across many continents. These global political, cultural, and economic dynamics have forced us to deal with two intensely reverberating, and conflicting, cultural themes and tradition that threaten to unravel many social and political units deemed heretofore strong and unbreakable. One tradition supports and justifies a monocultural view of the world. This perspective asserts that a nation-state functions best when it is defined and controlled by one dominate cultural framework. The logic and justification for such a view is mirrored in the history and philosophy of societies and nation states which have waged relentless wars of conquest; in such wars, victors have attained and often maintained both political power and cultural hegemony over the defeated. Whether the initial causes of warfare were grounded in disputes over religious differences, land disputes, control of the seas, or overseas colonies, the reality is the victory of one nation or society over another would result in the submergence and subservience of one culture over another, as reflected in the victor's religion, language, political system, etc. The laws and rules of conquest and defeat reverberate throughout human history and whether in Africa, Asia, Europe, or North and South America and are deeply rooted in human, tribal, and clan differences. The various religions have historically justified the conquest by their zealots over non-believers, but it is only in recent history that a new and devastating logic was proffered to justify the domination of one group over another. The combination of European colonialism and imperialism, aided by the scientism of Social Darwinism and the nationalistic ideas of Manifest Destiny gave support to the ideals of White supremacy. Despite subtle political and religious differences between Western nations what they held in common was the belief that they represented the destiny of world civilization, and thus had an obligation to conquer the “uncivilized” world in order to save and perpetuate Western values and ideals. Thus, the growth and evolution of European and American social, political, economic and religious history and thought was not one in which conquering countries and groups sought to “understand” the conquered, nor would it be predicated on any cultural equality, or cultural equivalency between the victors and the vanquished. For example, in the United States the colonial government and the young republic fought Native Americans, the French, Spain (twice), the British (twice), then Mexico, for cultural, political, economic, and social hegemony over what is currently the landmass of the United States.

Māori culture is a central aspect in Aotearoa/New Zealand's national identity. Beginning in the 1970s biculturalism saw the indigenous culture and values acknowledged and incorporated in wider public discourse and policy. The purpose of this paper is to investigate whether New Zealand's cyberspace accommodates Māori. It explores how the web space is influenced by biculturalism and in turn what an understanding of this web space can tell us about biculturalism in Aotearoa.

A brief introduction to biculturalism in New Zealand provides the background to the investigation of the country's web space. Recent access statistics enquire whether Māori are actually connected to the internet. The exploration of the structure of the internet is informed by newspaper articles and online documents relating to the development of two Māori specific second‐level domain name spaces. A word‐frequency analysis within a sample of 21 websites provides an overview into the use of the Māori language in cyberspace.

The paper shows that although Māori have the lowest access rate to the internet compared to other ethnic groups in New Zealand, their influence on the country's web space is nonetheless far‐reaching. Developments regarding Māori language uses over the last years are generally progressive. Māori culture and ongoing social changes are increasingly accommodated on the internet – Māori have been actively shaping the web space. However, these efforts do require the support and acceptance of the wider Internet community. The linguistic and structural developments taking place online since the mid 1990s were influenced by the bicultural thinking, public discourse and practice of the time.

This paper draws together the Māori success‐stories in their endeavour to assert their cultural needs in New Zealand's cyberspace. It highlights that the understanding of Aotearoa as being a bicultural country influenced developments taking place online potentially will lead to a truly bicultural web space in the near future.

More than 40 years after the passage of the Civil Rights Act of 1964, African Americans experienced partial inclusion in corporate America and to a certain extent have had to maintain a bicultural identity to function. This article aims to provide insight into the lived experience of African Americans in corporate America to illustrate the experience and effect of partial inclusion and biculturalism.

The paper explores the lived experience of partial inclusion and biculturalism, phenomenological interviews were conducted with a small number of African Americans who work or worked in corporate America.

As a result of partial inclusion, the participants often did not engage in social interaction to the same extent as their colleagues which resulted in them having less information, less access to social networks, and less of a sense of belonging in the organization. Consequently, they often felt less connected to the organization and had to work harder to compensate for the deficit this created. This coupled with the absence of a sense of belonging may have decreased their level of satisfaction and increased the need to keep their two worlds separate. This made life more difficult for them

This study examined the careers and experiences of a small number of African Americans who worked in corporate America during the 1960s and 1970s. Future research should include examining the careers and experiences of African Americans and other minorities who have entered corporate America more recently.

Creating an inclusive workplace will foster and environment where employees feel more of a connection to their organizations and their coworkers and allow them to focus more of their efforts on meeting organizational goals rather than on overcoming deficits created by lack of information and balancing between two worlds.

This article explores the lived experience of partial inclusion and biculturalism noting that in some cases African Americans consciously chose not to participate in social events. The concept of double partial inclusion in which African Americans did not feel that they were fully included in the corporate culture or the African American culture was introduced.

The purpose of this paper is to trace the implementation of biculturalism in the New Zealand Playcentre Federation between 1989, when a public commitment to The Treaty of Waitangi was made, and 2011, when Tiriti-based co-presidents were elected.

The data were drawn from the Playcentre Journal and papers from Playcentre National meetings, as well as from the author's experience as a Pākehā participating in Playcentre. The events are analysed using democratic theory.

Despite a willingness to encompass biculturalism, the processes of democracy as originally enacted by Playcentre hindered changes that allowed meaningful rangatiratanga (self-determination) by the Māori people within Playcentre. The factors that enabled rangatiratanga to gain acceptance were: changing to consensus decision making, allowing sub groups control over some decisions, and the adult education programme. These changes were made only after periods of open conflict. The structural changes that occurred in 2011 were the result of two decades of persistence and experimentation to find a way of honouring Te Tiriti within a democratic organisation.

The findings suggest that cultural pluralism within a liberal democratic organisation is best supported with an agonistic approach, where an underlying consensus of world view is not assumed but instead relies on a commitment by the different cultures to retaining the political association within the structure of the organisation.

Many organisations in New Zealand, especially in education, struggle to implement biculturalism, and the findings of this study could be useful for informing policy in such organisations. This history of Playcentre continues from where previous histories finished.

How we become a part of group, identify with the group, and acquire a “we” feeling is both simple and complex. We may absorb groupness either because we were born into the group, or because we have made a decision to choose membership into the group. In this subsection the former will be our focus, and since we have already broached the African American theme we will explain collective identity matters from this perspective.

Williams was a black feminist pragmatist who contributed to and drew on the ideas and practices of the “Hull-House school of race relations” (HHSRR). This American theory unites liberal values and a belief in a rational public with a co-operative, nurturing, and liberating model of the self, the other, and the community, based on the historical ideas and commitments of abolitionists and Abraham Lincoln. Education and democracy are emphasized as significant mechanisms to organize and improve society, especially the relations between black and white people. This school had a distinct institutional influence, structure, and status (Deegan, 2002b). As an African American women who wrote and spoke using feminist pragmatism as it applied to the black experience viewed from her lived standpoint, she developed black feminist pragmatism (Deegan, 2002a). I concentrate here on her writings on biculturalism, especially her (Williams, 1907) essay on the perils of “a White Negro.” She wrote about this anomalous racial category in a number of other pieces that I also analyze here.

To study biculturalism in the United States is to look into how racial and ethnic boundaries are defined, maintained, and contested in this society. In everyday life in the United States, it is a pervasive tendency to classify individuals into existing cultural groupings according to their “lineage,” and to assume little or no variation within the categories. In the meantime, much academic research repeatedly points to racial and ethnic groups being socially constructed, and that therefore, racial and ethnic identities are contextual and multi-layered, and members within a group are far from monolithic. This chapter adds to this debate against the deceptively simplistic, yet prevailing, view that regards racial and ethnic groups as largely impermeable and static, by underlining the dynamism and multiplicity of cultural identities perceived by a group of transnational migrants.