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The purpose of this paper is to show how different philosophical schools of thought view the relation between globalization and culture differently.

This paper places the existing philosophical schools of thought into four broad categories: functionalist, interpretive, radical humanist, and radical structuralist. This paper then shows how each of these four broad categories view the relation between globalization and culture differently.

This paper finds that the functionalist paradigm views globalization and culture as universal, the interpretive paradigm views globalization and culture as particular, the radical humanist paradigm views globalization and culture as a domination ideology, and the radical structuralist paradigm views globalization and culture as causing conflict between classes.

This paper assumes that each school of thought can be located in one of the four broad categories of philosophical schools of thought. However, this may not be applicable to each and every philosophical school of thought.

This paper implies that one would benefit by becoming familiar with other ways of seeing the same phenomenon. This paper shows that the relation between globalization and culture can be viewed at least from four different vantage points and therefore one would have a better understanding of the relation between globalization and culture if one becomes familiar with all four different view points.

The contribution of this paper is the advice that in the era of globalization it is better for people to become open‐minded because different people from different parts of the world have different perspectives and the best way to be able to live together is to learn about how others think.

This chapter evaluates the potential of virtual worlds for intercultural collaborative learning. A case study of a global lecture series is presented that used a virtual world as a platform for intercultural student collaboration. Students' subjective reports served as a basis for exploring cross-cultural differences in the perceived usefulness of virtual worlds for intercultural collaboration, and to examine what they have learned from working in an intercultural virtual team, what problems occurred, and how they resolved them. Based on the evaluation results, suggestions are provided for a culture-aware design of virtual worlds to facilitate intercultural collaborative learning and the development of intercultural literacy.

In this article, we discuss the role of the internet in cultural changes and transformation. The traditional view is that inherent cultures affect business operations so corporations must be cognizant of the prevalent cultures in their operating environments. Frequently, failures of multinational corporations in new environments are often blamed on corporate lack of knowledge and understanding of these prevalent cultures. While this may still be true in today’s environment, the influence of technology, particularly the internet in the 21st century, has been so significant that the world may be approaching a “unification of cultures”. Thus, this paper argues that the internet will lead to a global cultural transformation that will enhance global business operations by removing cultural barriers that lead to sub‐optimal business operations.

This paper aims to define and articulate the concept of digital protestainment, to address how technologies have enabled boundaries to become more permeable, and in which this permeability leads to the engendering of new cultures.

Two case studies, within Second Life and EVE Online, are examined to see how digital protestainment, through the lens of cultural borderlands, creates a hybridized culture. Recorded interviews and textual analysis of web sites are used to illustrate the concepts of play, work, and blended activities.

Within virtual environments the process of hybridization is not only increased in size, scope, form, and function. The borderlands process draws in cultural elements through a complex interchange between the online and the offline, in which hybridized cultural bits are carried out into other spaces.

The success of the cases does not represent all digital protest examples and so this study is limited in its ability to generalize to the population of virtual protests. This study limits the realm of digital protestainment to virtual worlds but the concept could be applied to any form of virtual community.

Companies that host these worlds will need to become aware not only of what their audience is but also how that audience will mobilize and the likely outcomes of their mobilization. Virtual worlds offer organizational leaders a new resource for training, support, and recruitment.

The theoretical concept of cultural borderlands is expanded to the digital environment and introduced as a potentially new and useful tool to internet researchers.

This article describes a study examining the influence of a curricular intervention on 25 third-graders' stereotypes and biases related to world cultures and the people who embody them.

The qualitative study focused on privileging student voice through an inductive analytical approach. Triangulated data sources include focus group and paired interviews, recorded lessons, student and teacher curricular documents, as well as field notes.

Results—primarily reported through the children's own thoughts and voices—describe students' initial ideas about world cultures and people prior to experiencing the curriculum, and afterward, documenting shifts in stereotypical beliefs and biased attitudes. Findings indicate many students made positive changes, altering incorrect assumptions about other cultures and people. In addition, some children became able to recognize stereotypes and biases, generalize what they learned to other situations beyond those addressed in the curriculum and identify their own bias.

This study provides insight into an understudied topic and population in social studies education. It presents evidence that young children are capable of successfully engaging with the complex topics of bias and stereotypes in meaningful ways, thus providing a rationale for addressing stereotypes and bias concerning world cultures in elementary classrooms.

The concept of company culture is now playing an ever‐increasing role in the continuing endeavour to work towards ever better company management, particularly in the industrial field. This monograph reviews the history and development of both national and company cultures, and then goes on to demonstrate the significance of a culture to proper company management. Well‐managed companies will have both a “quality culture” and a “safety culture” as well as a cultural history. However, it has to be recognised that the company culture is subject to change, and effecting this can be very difficult. Of the many national cultures, that of Japan is considered to be the most effective, as is demonstrated by the present dominance of Japan on the industrial scene. Many industrialised nations now seek to emulate the Japanese style of management, but it is not possible to copy or acquire Japan′s cultural heritage. The text is illustrated by a large number of practical examples from real life, illustrating the way in which the company culture works and can be used by management to improve company performance.

People in all cultures of the world classify other people most readily in easily identifiable categories. Examples of such categories are race, gender, economic, and physical difference. These categories make the world intelligible because they assign roles and functions attached to the individuals that fill the category. Racial, gender, and other categories that reflect difference may change over time as to the meaning and assigned roles and functions, but the very fact of them being a criterion for classification remains rather unchallenged. Yet the very fact of classification may question whether individuals with disabilities belong to the most essential of all categories, the human category. With classification, a statement of exclusion or inclusion in the human category is imminent.

How should economists incorporate culture into their economic analysis? What empirical approaches to identifying, measuring, and analyzing the relationship between culture and economic action are most appropriate for economists? In particular, what can experimental economists learn from the methods of economic anthropologists, sociologists, and historians who study culture? We argue that while both quantitative and qualitative approaches can reveal interesting relationships between culture and economic actions/outcomes, especially in experimental research designs, qualitative methods help economists better understand people’s economic choices and the economic outcomes that emerge from those choices. This is because qualitative studies conceptualize culture as a pattern of meaning, take the relevant cultural data to be people’s thoughts and feelings, treat the market as a cultural phenomenon, and allow for novel explanations.