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Atricle Dump - In 21st Century as Global Market is Shrinking... Cross Cultural Adaptation is a Must!
The concept of franchising is a couple of centuries old. The franchising business and world economies have developed simultaneously. The term ‘franchise’ comes from old French where it meant freedom, or privilege. Franchising goes back to the feudal times when the feudal lords granted permission to their slaves and common men to hold fairs, markets, ferries, and even allowed hunting on their lands.In the middle ages, kings used the concept of franchising when they gave contracts, or franchises for most of the commercial activities like developing roads, wells, and brewing ale.As the concept of franchising developed further, it was seen as the right to monopoly that a person got to perform any kind of a commercial activity. As time passed, several franchises became a part of the European Common Law.Singer Sewing Machine Company is considered to be the father figure of franchising as most of the concepts of franchising developed by them, form a part of modern day franchising contracts.The way in which Singer made its sales and provided services is considered to be modern retailing that is a part of franchising. In the 1850s, Singer brought together teams of salesmen and dealers who were given the rights to distribute sewing machines in different regions. They made written contracts for franchising, which are the basis of modern-day franchise agreements.At this point in time franchising was seen as the right granted by the manufacturer to sell and distribute products and service to the franchisee. Big oil refineries, automobile manufacturers, and many others also started following the concept of signing written agreements for franchisee distribution.Proper business format franchising came into being, in the United States and other countries of the world, after World War II. This was the time when soldiers returned from the war to be back with their families and the baby boom took place because of which different and newer products and services became essential.This was when the concept of franchising developed the
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However
Postage stamps are the proof that the proper fee has been paid to send a piece of correspondence. If a postage stamp is not present on a piece of mail being sent, the recipient becomes responsible for paying the postage due. If the recipient does not wish to pay the postage due, then the item is returned to the original sender.Postage stamps can be purchased in a variety of ways. They can be purchased individually, in a book (usually 20) or in a larger roll, if a significant amount is needed. Stamps can be found at the local postal office, in a machine, or at certain locations that provide the service of selling stamps. Keep in mind that most of these remote locations, which are not affiliated with the postal service, tend to charge more per stamp. For example, an establishment that cashes checks and provides other similar services charges 50 cents for a stamp that costs only 39 cents if purchased elsewhere.Postage stamps have come along way since their initial introduction. No advancement is more appreciated than the birth of the self-sticking stamp. Along with this clever, and much appreciated, advancement, there has also been the change in the look of postage stamps.Postage stamps come in a variety of sizes and shapes now, and they have all sorts of pictures and themes to them. Depending on the season or current holiday, stamps will have themes that match the current time.Postage stamps have also been made in honor of certain people and places. Additionally, a neat feature of stamps is that they can be purchased for a particular cause and the difference in the proceeds (which is very slight) will go to the cause the stamps were promoting.The current price of postage stamps is 39 cents a piece, which is a 2 cents increase over the 37 cents amount. Postage prices continue to rise as the general public uses hard-copy mail less and less, due to advancements in technology that allow most common correspondence to be sent electronically.As the use of the electronic submission grows, the price of individual post
In 21st Century and in the era of Knowledge Based Industry when global market in shrinking cross culture adaptation is not only a MUST but is only a mantra to succeed. In my previous two employments, we had 15 and 24 nationals respectively from different countries and many of our people from India go on Deputation to other countries and many of them face challenges to cope-up with the cultural change…behavioral change.
Understanding Intercultural Sensitivity
Why you need to go out, India is a country with “Diversity in Culture”. This diversity is the result of the coexistence of a number of religions as well as local traditions.
The beautiful temples of south India, easily identifiable by their ornately sculptured surface, in the desert of Kutch, Gujarat, on the other hand, the local folk pit themselves against the awesome forces of nature, in the extreme north is the high altitude desert of Ladakh, Local culture is visibly shaped by the faith - Buddhism - as well as by the harsh terrain.
With over one billion citizens, India is the second most populous nation in the world. It is impossible to speak of any one Indian culture, although there are deep cultural continuities that tie its people together.
In its quest for modernization, India has preserved its ancient civilization and never lost sight of the ideals that gave her strength through countless centuries. Science and technology has been steadily raising the living standard and prosperity of its people, but the nation of more than one billion people - one sixth of humanity - continues to live with some of its traditional values that go back 4,000 years and more. See this synthesis of tradition and modernity on your India Travel itinerary.
Developmental Model of Intercultural Sensitivity
"Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts." –Dr. Milton Bennett
How can we help employees in our organizations succeed in an increasingly complex workplace? Our function is to clarify what cultural competence is and why it is needed, and to help employees enhance understanding of their own culture, and increase their intercultural sensitivity and competence. In 1986, Bennett created the Developmental Model of Intercultural Sensitivity, which shows a progression of stages people may go through in developing intercultural competency. Since then, he has partnered with Dr. Mitch Hammer of American University to develop the Intercultural Development Inventory (IDI). (The inventory is a set of statements that allows an individual to assess his/her developmental stage of intercultural sensitivity according to the DMIS. This tool is valuable because it measures people's ability to experience difference in relatively complex ways).
Why there is Resistance…Tool to understand resistance
Development of intercultural competence does not come without a struggle; some employees will protest these efforts. Bennett's model helps us understand that the basic form of resistance is a defense response. People who respond to diversity efforts in this way are often moving from the model's first stage of intercultural sensitivity, denial (a failure to recognize that cultural differences exist) into the second stage, defense (recognition of differences). Often, people at this stage may express concern about reverse discrimination. "Recognition of the fact that differences do exist carries a threat," he says. The reaction is to defend one's self. Bennett recommends listening carefully to the person's fears and to help them understand how the organization will continue to extend opportunities to this person's cultural group, even as efforts expand to include other cultural groups.
The model predicts that as time goes by, people can move from defense (stage two) into minimization (stage three). "With minimization, there's more recognition that we're dealing with people that are different, but there's still resistance to that idea," Bennett explains. "The belief is that somehow if we are more open in making sure that equal opportunity exists, everyone should be grateful and follow a set of rules." Someone in this stage may say, "Why can't we all just be Americans?" A person at this stage hopes that we will all converge into a single cultural position. Of course, this position assumes people are able and willing to shed their culture and take on American culture.
How to address backlash
Bennett recommends several approaches to addressing backlash:
· Cultural Self-Awareness: Help employees develop cultural awareness, including (if applicable) identification of European American ethnicity versus stopping at a more specific cultural self-awareness (such as Italian or Irish).
· Recognition of Cultural Capital: Prepare employees to deal with issues of privilege in a non-threatening way. Help them to identify their own cultural capital (what it means to belong to their own group and how that translates into institutional privilege).
· Establishing a Cultural Core: Facilitate an exploration of value commitment in the context of intercultural relativity.
In other words, we need to recognize that our values are culturally based. Then, we must develop the capability of working effectively with people with different values without feeling the need to give up our own values system. "I find that most diversity practitioners don’t have the ability to deal with this," He says. "[The tendency is to think] if there aren’t any basic values, which by the way are mine, how do we work and live ethically?"
Bennett envisions this model extending beyond domestic to international diversity efforts. "Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts," says Bennett.
Many organizations realize that diversity efforts involve on-going change strategies rather than one-time training events.
There is also a move toward coupling international and domestic diversity, and aligning intercultural competence with leadership development. "The danger [in these trends] of course is that international issues may be seen as diffusing other important [domestic diversity] issues," Bennett cautions. Our challenge, then, is to maintain the emphasis on domestic issues within the context of the larger global diversity effort.
Stages of Intercultural Sensitivity
In the '80's and 90's organizations have attempted to go beyond mere discrimination issues and even to "celebrate diversity." However, celebration of diversity falls far short of what is needed for effective collaboration between mainstream agencies and ethnic minority communities. For organizations or individuals to move beyond "celebration" to a real ability to work appropriately with cultural difference requires a planned sequence of development.
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However
Since the first caveman figured out how to tie a sharp rock to the end of a sturdy stick with a piece of vine, and hack off slabs of mastodon meat with it for fire roasting, storytelling has been the way knowledge has been passed from one person to another.Around the campfire blaze, the tribal members would gather, the little children gazing cautiously out from behind their parents, their eyes shining wide like silver dollars, listening… The grizzled old witch Doctor—can you hear his crackling voice, as he spins a yarn of bygone days?There is learning in the story—how to surround and kill a wholly mammoth, the cunning exploits of the ancient clansman, how the old man survived a vicious storm. There are stories of love and war, of the discovery of magical potions and incantations, of the wicked cannibals to the east.Since the dawn of time, stories have been the conduit of learning… the sacred baton, passed from one generation to the next… without which, human development would stand still.We are creatures of story…Just the other day I was reviewing a lead generation campaign a client sent me for critique. He had also sent me some of his competitors marketing materials, and I looked at them too.My young marketing friend had taken the same lifeless approach as his opponents. He had begun as most corporate advertisers do, with a lifeless litany of meaningless platitudes. It was about as interesting as warmed over oatmeal gone cold.“Suppose you were the customer, “ I said to my friend. “Be him for a minute. Realize that he faces stacks of these things, they’re piling up to the ceiling in his office, these dry institutional marketing pieces he must read on his employer’s time. No wonder he hates sales people and marketers. He is drowning in their paper excrement. Can you see him? He wants to burn the piles up.Suddenly something snaps...He goes mad. He grabs the brochure on the top of the pile, rips off the top sheet, lights a match to it and now, laughing, slobbering all over himself, he feeds the littl
Developmental Model of Intercultural Sensitivity
"Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts." –Dr. Milton Bennett
How can we help employees in our organizations succeed in an increasingly complex workplace? Our function is to clarify what cultural competence is and why it is needed, and to help employees enhance understanding of their own culture, and increase their intercultural sensitivity and competence. In 1986, Bennett created the Developmental Model of Intercultural Sensitivity, which shows a progression of stages people may go through in developing intercultural competency. Since then, he has partnered with Dr. Mitch Hammer of American University to develop the Intercultural Development Inventory (IDI). (The inventory is a set of statements that allows an individual to assess his/her developmental stage of intercultural sensitivity according to the DMIS. This tool is valuable because it measures people's ability to experience difference in relatively complex ways).
Why there is Resistance…Tool to understand resistance
Development of intercultural competence does not come without a struggle; some employees will protest these efforts. Bennett's model helps us understand that the basic form of resistance is a defense response. People who respond to diversity efforts in this way are often moving from the model's first stage of intercultural sensitivity, denial (a failure to recognize that cultural differences exist) into the second stage, defense (recognition of differences). Often, people at this stage may express concern about reverse discrimination. "Recognition of the fact that differences do exist carries a threat," he says. The reaction is to defend one's self. Bennett recommends listening carefully to the person's fears and to help them understand how the organization will continue to extend opportunities to this person's cultural group, even as efforts expand to include other cultural groups.
The model predicts that as time goes by, people can move from defense (stage two) into minimization (stage three). "With minimization, there's more recognition that we're dealing with people that are different, but there's still resistance to that idea," Bennett explains. "The belief is that somehow if we are more open in making sure that equal opportunity exists, everyone should be grateful and follow a set of rules." Someone in this stage may say, "Why can't we all just be Americans?" A person at this stage hopes that we will all converge into a single cultural position. Of course, this position assumes people are able and willing to shed their culture and take on American culture.
How to address backlash
Bennett recommends several approaches to addressing backlash:
· Cultural Self-Awareness: Help employees develop cultural awareness, including (if applicable) identification of European American ethnicity versus stopping at a more specific cultural self-awareness (such as Italian or Irish).
· Recognition of Cultural Capital: Prepare employees to deal with issues of privilege in a non-threatening way. Help them to identify their own cultural capital (what it means to belong to their own group and how that translates into institutional privilege).
· Establishing a Cultural Core: Facilitate an exploration of value commitment in the context of intercultural relativity.
In other words, we need to recognize that our values are culturally based. Then, we must develop the capability of working effectively with people with different values without feeling the need to give up our own values system. "I find that most diversity practitioners don’t have the ability to deal with this," He says. "[The tendency is to think] if there aren’t any basic values, which by the way are mine, how do we work and live ethically?"
Bennett envisions this model extending beyond domestic to international diversity efforts. "Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts," says Bennett.
Many organizations realize that diversity efforts involve on-going change strategies rather than one-time training events.
There is also a move toward coupling international and domestic diversity, and aligning intercultural competence with leadership development. "The danger [in these trends] of course is that international issues may be seen as diffusing other important [domestic diversity] issues," Bennett cautions. Our challenge, then, is to maintain the emphasis on domestic issues within the context of the larger global diversity effort.
Stages of Intercultural Sensitivity
In the '80's and 90's organizations have attempted to go beyond mere discrimination issues and even to "celebrate diversity." However, celebration of diversity falls far short of what is needed for effective collaboration between mainstream agencies and ethnic minority communities. For organizations or individuals to move beyond "celebration" to a real ability to work appropriately with cultural difference requires a planned sequence of development.
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However
My husband's car has had a few mechanical problems this year. It's a few years old and is at that stage where little things need replacing. In fact we found it's got to the point where he needs to buy a new one.Anyhow it reminded me of what happened earlier in the year when it was taken to our local mechanic for another repair job . At the time of pick up, Robert the mechanic said he hadn't prepared the bill and will do so later and let us know how much it would be. After 3 weeks, we still hadn't received the invoice and my husband suggested I chase it up and I said 'no'. It's not up to me to follow up with someone whom I owe money to, it's their responsibility. When Tama (my husband) called him, Robert said he had been 'too busy' and still hadn't prepared the invoice.It took about another 2 weeks before we received the invoice of $800. And you know what? I believe if my husband hadn't chased it up, we probably wouldn't have been billed. How crazy is that? (And how crazy was Tama?) This mechanic often complained about the lack of cash flow and profits and long hours etc. he was working. Having known him for many years, that had always been the situation, but he's too set in his ways to change. He's very negative and not open to new ideas. He'd rather whinge and moan and suffer the pain, rather than change.Here was a guy who had 'been in business' for 20 years and was still struggling. His problem was he didn't know any better and has never taken the time to learn or seek help. He's 'busy', that's for sure, yet he's not 'productive'.Some simple things he could do would be to clean out his workshop and his office which are both in a mess. He would have to be losing a minimum of 2 hours a day because of this situation. Just by cleaning up he and his other employee would easily be able to access parts in the workshop. At the present time he would be wasting money purchasing parts he already has but can't find them amongst the mess.With the help of a part-time office assistant (Robert again wasted many hours a week
The model predicts that as time goes by, people can move from defense (stage two) into minimization (stage three). "With minimization, there's more recognition that we're dealing with people that are different, but there's still resistance to that idea," Bennett explains. "The belief is that somehow if we are more open in making sure that equal opportunity exists, everyone should be grateful and follow a set of rules." Someone in this stage may say, "Why can't we all just be Americans?" A person at this stage hopes that we will all converge into a single cultural position. Of course, this position assumes people are able and willing to shed their culture and take on American culture.
How to address backlash
Bennett recommends several approaches to addressing backlash:
· Cultural Self-Awareness: Help employees develop cultural awareness, including (if applicable) identification of European American ethnicity versus stopping at a more specific cultural self-awareness (such as Italian or Irish).
· Recognition of Cultural Capital: Prepare employees to deal with issues of privilege in a non-threatening way. Help them to identify their own cultural capital (what it means to belong to their own group and how that translates into institutional privilege).
· Establishing a Cultural Core: Facilitate an exploration of value commitment in the context of intercultural relativity.
In other words, we need to recognize that our values are culturally based. Then, we must develop the capability of working effectively with people with different values without feeling the need to give up our own values system. "I find that most diversity practitioners don’t have the ability to deal with this," He says. "[The tendency is to think] if there aren’t any basic values, which by the way are mine, how do we work and live ethically?"
Bennett envisions this model extending beyond domestic to international diversity efforts. "Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts," says Bennett.
Many organizations realize that diversity efforts involve on-going change strategies rather than one-time training events.
There is also a move toward coupling international and domestic diversity, and aligning intercultural competence with leadership development. "The danger [in these trends] of course is that international issues may be seen as diffusing other important [domestic diversity] issues," Bennett cautions. Our challenge, then, is to maintain the emphasis on domestic issues within the context of the larger global diversity effort.
Stages of Intercultural Sensitivity
In the '80's and 90's organizations have attempted to go beyond mere discrimination issues and even to "celebrate diversity." However, celebration of diversity falls far short of what is needed for effective collaboration between mainstream agencies and ethnic minority communities. For organizations or individuals to move beyond "celebration" to a real ability to work appropriately with cultural difference requires a planned sequence of development.
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However
A wise and dear mentor once said to me "Given enough information your intuitive sense will be validated." Intuition some suggest comes from our gut brain as described by Dr. Hawkins in his book Get Out Of Your Own Way or by others as an unknown sense that has always been with us.Whatever the source, intuition is the gut brain for business. For example, have you ever met a potential client and felt immediately that this was a good fit or conversely met a prospect and couldn't get away from him or her fast enough. Why did you have those strong feelings? And more importantly, why did you listen to them?What happened when you failed to listen to your intuitive sense? Did you experience an internal "I told you so!?" Maybe, after ignoring your gut brain because you were afraid of being judgmental, you took a chance and the end result confirmed your intuition. Nowhere is this sense, intuition, more needed than in today's business environment.With the beginning of a New Year and the desire for greater business success, now is the time to take a few moments and record all those intuitive hits and misses. As you reflect, you should begin to measure the impact of going with your gut brain or ignoring this invaluable capacity for building your business.Why should you listen to your intuitive sense beyond your own hits and misses? Given that the Small Business Administration (SBA) in 2004 identified the launch of 580,900 new employer businesses and the closing of 576,200 suggests that the small business failure rate is equal to the small business success rate. As a business coach, I am sure that the are many reasons for small business failure, but I believe that in many cases, these entrepreneurial innovators failed to ignite intuition and leveraged the power of intuition within their businesses.The intuitive capacity grows with our own experiences hence why information is necessary to validate this sense. When we are young, so is our intuitive sense. As we grow older and gain additional experiences
· Establishing a Cultural Core: Facilitate an exploration of value commitment in the context of intercultural relativity.
In other words, we need to recognize that our values are culturally based. Then, we must develop the capability of working effectively with people with different values without feeling the need to give up our own values system. "I find that most diversity practitioners don’t have the ability to deal with this," He says. "[The tendency is to think] if there aren’t any basic values, which by the way are mine, how do we work and live ethically?"
Bennett envisions this model extending beyond domestic to international diversity efforts. "Global diversity is the recognition and development of skills to deal with differences on both international and domestic fronts," says Bennett.
Many organizations realize that diversity efforts involve on-going change strategies rather than one-time training events.
There is also a move toward coupling international and domestic diversity, and aligning intercultural competence with leadership development. "The danger [in these trends] of course is that international issues may be seen as diffusing other important [domestic diversity] issues," Bennett cautions. Our challenge, then, is to maintain the emphasis on domestic issues within the context of the larger global diversity effort.
Stages of Intercultural Sensitivity
In the '80's and 90's organizations have attempted to go beyond mere discrimination issues and even to "celebrate diversity." However, celebration of diversity falls far short of what is needed for effective collaboration between mainstream agencies and ethnic minority communities. For organizations or individuals to move beyond "celebration" to a real ability to work appropriately with cultural difference requires a planned sequence of development.
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However
Recently the Maryland State Legislature thought it prudent to require more disclosure than is already required by law and a complete audit of each franchisee of every company, which was franchising in their state and providing jobs and tax base. It is the typical thing dumb politicians do when they have no clue as to how free enterprise models work. There ought to be a test for all Maryland State legislators and lawyers on the reality of the market place. The entrepreneurs cannot build as fast as the lawyers and bureaucracy is stealing from us. Caesar was right, maybe we should follow his thought process on this one. Here is an excerpt of a letter, I, an entrepreneur had to write the legislature to get that stupid bill killed in committee which was proposed by some moron politician there. Read it and think:“. . .the competitive market will provide more jobs and the good franchisors through success will win the consumers hearts and expand and the illegitimate ones will exit the market place. This Bill is similar to making a Law to prevent International Terrorism such as " It is allowed for anyone to fly an aircraft into a building." No kidding, that is already a law, but did that stop the International Terrorists? Franchise registration laws in Maryland duplicate The FTC little franchise acts anyway. The laws are already on the books and are hurting Maryland in so many ways. More may kill it and certainly destroy the small business sector of which 68% of our population is employed, that's right and you thought the government employed everyone didn't you?Have you ever tried to hire a CPA firm to audit something? Let me tell you the cost in now a little over double that of a few years ago after 9-11. With Arthur Anderson exiting the market place there are fewer firms wanting to audit franchises. Errors and omissions insurance are triple of prior years, fewer firms do audits, very few small firms even want the business anymore. Getting peer reviews for legitimate audits costs bundle too and since there are fewer because of over regulation in their a
Bennett describes six stages of development in intercultural sensitivity. The stages provide a good framework for determining how to work with and improve the capacity for intercultural sensitivity and collaboration. Some of his stages of "cultural sensitivity" include behaviors or adaptations the authors include under the definition of "cultural competence."
1. Bennett refers to the first stage of the model as "denial." It means that people in this stage are very unaware of cultural difference. If mainstream agency staff are in this stage of intercultural sensitivity, a huge problem can be expected in the delivery of education, health, and social services for ethnic minorities, a gap that does currently exist when these groups are compared to Anglo Americans. The task for staff at this first stage of intercultural sensitivity is to recognize cultural differences that are escaping their notice.
2. Whereas in the first stage we do not "see" cultural differences, in the second stage of cultural competence we do perceive cultural differences; however, differences from ourselves or the norms of our group are labeled very negatively. They are experienced as a threat to the centrality and "rightness" of our own value system. Bennett calls this stage "defense."
3. In the third stage of intercultural sensitivity, minimization, we try to avoid stereotypes and even appreciate differences in language and culture. However, we still view many of our own values as universal, rather than viewing them simply as part of our own ethnicity. The task at the third level of intercultural sensitivity is to learn more about our own culture and to avoid projecting that culture onto other people's experience.
This stage is particularly difficult to pass through when one cultural group has vast and unrecognized privileges when compared to other groups. This problem is so invisible that persons in mainstream agencies are often mystified when representatives of ethnic minorities consistently withdraw from collaborative activities.
4. A reasonable goal for many mainstream agencies is to ensure that all staff achieve at least the fourth developmental level in intercultural sensitivity. The fourth stage in Bennett's model requires us to be able to shift perspective, while still maintaining our commitments to values. The task in this stage is to understand that the same behavior can have different meanings in different cultures. The comparisons that follow in the Toolkit can be particularly helpful for staff of mainstream agencies to improve their intercultural sensitivity in this stage of development. In order for collaboration to be successful long-term, this stage of intercultural sensitivity must be reached by the participants of the collaborative process. Bennett calls this stage "acceptance."
5. The fifth stage of intercultural sensitivity, adaptation, may allow the person to function in a bicultural capacity. In this stage, a person is able to take the perspective of another culture and operate successfully within that culture. This ability usually develops in a two-part sequence. It requires that the person know enough about his or her own culture and a second culture to allow a mental Shift into the value scheme of the other culture, and an evaluation of behavior based on its norms, not the norms of the first individual culture of origin. This is referred to as "cognitive adaptation." The more advanced form of adaptation is "behavioral adaptation," in which the person can produce behaviors appropriate to the norms of the second culture. Persons serving as liaisons between a mainstream agency and an ethnic minority group need to be at this level of intercultural sensitivity.
6. In the sixth stage, the person can shift perspectives and frames of reference from one culture to another in a natural way. They become adept at evaluating any situation from multiple frames of reference. Some representatives in cross-cultural collaboration may reach this level, but most probably will not.
Stage six requires in-depth knowledge of at least two cultures (one's own and another), and the ability to shift easily into the other cultural frame of reference. The task at this level of development is to handle the identity issues that emerge from this cultural flexibility. Bennett calls this final stage of intercultural sensitivity "integration."
Building Intercultural Development Inventory (IDI), a tool to build individual and team effectiveness
The ability to communicate effectively with people of different backgrounds, cultures, or perspectives is essential to creating an inclusive, productive, and innovative work environment. This is the basis for leveraging peoples’ inputs to improve business results.
Each member of a team or an organization must build this competence to a degree consistent with their responsibilities and work. It is therefore important to be able to measure intercultural sensitivity and guide development for individuals, teams, and organizations.
The Intercultural Development Inventory, developed by Dr. Mitchell Hammer and Dr. Milton Bennett, is a 50-item, theory-based paper and pencil or web-based instrument that measures intercultural sensitivity as conceptualized in Dr. Bennett’s Developmental Model of Intercultural Sensitivity (DMIS).
The DMIS is a framework for explaining the reactions of people to cultural differences. The underlying assumption of the model is that as one’s experience of cultural differences becomes more complex, one’s potential competence in intercultural interactions increases. Dr. Bennett has identified a set of fundamental cognitive structures (or “worldviews”) that act as orientations to cultural difference.
The worldviews vary from more ethnocentric to more ethnorelative. According to the DMIS theory, more ethnorelative worldviews have more potential to generate the attitudes, knowledge, and behavior that constitute intercultural competence.
The IDI measures an individual’s and/or group’s fundamental worldview orientation to cultural difference, and thus the individual or group capacity for intercultural competence. As a theory-based test, the IDI meets the standard scientific criteria for a valid and reliable psychometric instrument.
Key Characteristics of the IDI
The IDI is currently administered as a paper and pencil instrument composed of 50 questions that are designed to measure an individual’s sensitivity to and awareness of cultural differences. The survey consists of statements reflecting attitudes toward cultural difference, and responses are scored on a five-point Likert-type scale. The instrument takes approximately 20 to 30 minutes to complete. The results are compiled and a graphic profile of an individual or group’s predominant stage of intercultural development is generated. In addition, IDI results provide a textual interpretation of an individual or group’s stage of development and associated transition issues. Administration of the IDI is often accompanied by a pre-interview, in which respondents are asked about their backgrounds and prior experiences with different cultures. In addition, individuals and groups are provided with their IDI results in conjunction with a mandatory debriefing session that is facilitated by a trained and certified IDI administrator.
The IDI is a proprietary instrument that may only be administered by individuals who receive certification from the Intercultural Communication Institute (ICI).
Conclusion
Today, the importance of intercultural competence in both global and domestic contexts is well recognized. Bennett (1986, 1993b) posited a framework for conceptualizing dimensions of intercultural competence in his developmental model of intercultural sensitivity (DMIS). The DMIS constitutes a progression of worldview "orientations toward cultural difference" that comprise the potential for increasingly more sophisticated intercultural experiences. Three ethnocentric orientations, where one's culture is experienced as central to reality (Denial, Defense, Minimization), and three ethnorelative orie
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