936 resultados para cross-cultural subjectivity


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The study examines differences in cultural values and travel motivations between Vietnamese migrants (Viet Kieu) and Vietnamese in Vietnam. The study finds that Viet Kieu have acculturated and moved away from traditional cultural values and towards “Western” cultural Values. They are less motivated to travel by a desire to maintain home links than was anticipated by “home” Vietnamese. In promoting travel marketers may be able to use the level of acculturation to appeal to migrants links with both countries and thus complex messages may be required.

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This article undertakes two studies to examine issues related to journal rankings. Study 1 examines the consistency between journal rankings reported in past studies. It finds that while there is consistency when comparing these studies, this consistency does not always occur outside the top-ranked journals. Study 2 explores whether individuals believe that the weighting of four underlying evaluative criteria—that is, prestige, contribution to theory, contribution to practice, and contribution to teaching—vary, based on (1) whose criteria are used (individual or individuals’ perception of their institutions weighting), (2) the geographic region in which the individuals teach (North America, Europe, and Asia-Pacific), and (3) whether or not an individual works at an institution offering a Ph.D./D.B.A. The results suggest that some differences in criteria weighting exist. Implications are discussed, with it being suggested that it may not be possible to develop a universally applicable set of journal rankings.

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With a burgeoning economy and one of the world’s largest populations of consumers, the growth and opportunities for graphic design in Mainland China seem endless. Western design and advertising agencies are eager to capture the imaginations of the Mainland audience. The visual communications strategies proposed by western advertising agencies however, often display an inadequate understanding of the historical relevance of symbols and long held value sets of the Chinese consumer. Some agencies take the viewpoint that the Mainland audience wants a copy of things ‘western.’ This can be observed in the shopping districts of most major cities in China where billboards displaying oversized images of Caucasian models dominate the visual environment. Another commonly used strategy is to use a mix of visually interesting Chinese symbols without understanding the full meaning and implication of those symbols. The above illustrates that design educators must begin the process of cross-cultural awareness at the undergraduate level to assure that more effective creative strategies can be achieved in the future. This paper explores cultural confusion in design and the possibilities of overcoming these misunderstandings through cross-cultural collaboration.

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Engaging patients as ‘safety partners’ with health service providers to help identify and rectify preventable adverse events in health care is being increasingly accepted in the USA, Australia, and elsewhere as a promising strategy to improve patient safety outcomes. The implications of this trend for patients and families of minority cultural and language backgrounds have not, however, been comprehensively considered. In this article, attention is given to briefly exploring the notion of patient participation in health care and the problematic transposition of the concept into patient safety discourse. The importance of recognising and responding to the critical relationship between culture, language and
patient safety outcomes, and the possible benefits and risks of engaging patients of minority ethnic backgrounds in safety partnership programs are explored. It is suggested that if patient safety engagement/partnership programs are to perform well in cross-cultural health care contexts, they need to be supported by research evidence and appropriately informed by the perspectives and experiences of patients and families/nominated carers from minority cultural and language backgrounds. They also need to be appropriately supported by culturally competent policies and practices across the entire health care system. The importance of robust internationally comparative research on this issue is highlighted.

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This article draws on data from two separate qualitative research studies that investigated the experiences of Indigenous teachers and ethnic minority teachers in Australian schools. The data presented here were collected via in-depth individual semi-structured interviews with teachers in 2004 and 2005. Data analysis was informed by poststructuralist discourse theory and the data were examined for broad themes and recurring discourse patterns relevant to the projects’ foci. The article explores how teachers who are not from the Anglo-Celtic Australian ‘mainstream’ use their cultural knowledge and experiences as ‘other’ to develop deep understandings of ethnic minority and/or Indigenous students. I suggest that the teachers’ knowledge of ‘self’ in regards to ethnicity and/or Indigeneity and social class enables them to empathize with students of difference, to contextualize their students’ responses to schooling through understanding their out-of-school lives from perspectives not available to teachers from the dominant cultural majority. I raise in this paper a number of important implications for teacher education including the need to recruit and retain greater numbers of teachers of difference in schools, the need to acknowledge their potential to make valuable contributions to the education of minority students as well as their potential to act as cross-cultural mentors for their ‘mainstream’ colleagues.

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The discourse of globalisation and the knowledge economy are now front and centre of the ever changing discourse of youth and youth identity. Educational reform in Malaysian society is seeking to engage the problems of globalization and the need for reform in schooling as a prerequisite for social and economic development. The education of youth is as a critical prerequisite for national advancement and development. The syllogism that structures debate with respect to globalization, youth and education is that reform to teaching technique will lead to improved competencies in students and this in turn will lead to improvements in human capital thus leading to economic and social advancement. Missing from such a simple approach is an understanding of youth culture in its multiple forms as now being productive of capacities, knowledge’s and attitudes that are arguably often far in advance of what is taught in schools. This argues that often the action in terms of cognitive growth, glocalised competencies, collaboration, cross cultural dialogue and innovative creativity are found in youth cyber communities, popular cultural movements often portrayed as problematic or troublesome. Proper educational strategies in Malaysian schooling society require teachers to learn from their students and engage innovative pedagogy not as something to be taught top down in rote fashion, but as something that is genuinely open, interactive and dialogical. This paper will discuss this theoretical issue with specific reference to Malaysian examples and policy initiatives.

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Student peer mentor programs are recognised as a valid component of a multi-faceted strategy to improve student engagement within higher education. This paper reports some preliminary results from research investigating how such programs help support diverse student needs in a multicultural environment. Our results are from a study of a pilot postgraduate student peer mentoring program set up to support new students in the Faculty of Business and Law at Deakin University, Australia. The postgraduate student body at Deakin is quite diverse and includes a large proportion of international students. We present examples to show how a peer mentoring program can improve the social engagement of students, help overcome cross-cultural communication barriers and contribute to the development of academic skills.

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Emerging international research suggests that in multicultural countries, such as Australia and the United States, there are significant disparities in end-of-life care planning and decision making by people of minority ethnic backgrounds compared with members of mainstream English-speaking background populations. Despite a growing interest in the profound influence of culture and ethnicity on patient choices in end-of-life care, and the limited uptake of advance care plans and advance directives by ethnic minority groups in mainstream health care contexts, there has been curiously little attention given to cross-cultural considerations in advance care planning and end-of-life care. Also overlooked are the possible implications of cross-cultural considerations for nurses, policy makers, and others at the forefront of planning and providing end-of-life care to people of diverse cultural and language backgrounds. An important aim of this article is to redress this oversight.

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Introduction: Australia is a land of cultural diversity. Cultural differences in maternity care may result in conflict between migrants and healthcare providers, especially when migrants have minimal English language knowledge. The aim of the study was to investigate Asian migrant women’s child-birth experiences in a rural Australian context.

Method: The study consisted of semi-structured interviews conducted with 10 Asian migrant women living in rural Tasmania to explore their childbirth experiences and the barriers they faced in accessing maternal care in the new land. The data were analysed using grounded theory and three main categories were identified: ‘migrants with traditional practices in the new land’, ‘support and postnatal experiences’ and ‘barriers to accessing maternal care’.

Results: The findings revealed that Asian migrants in Tasmania faced language and cultural barriers when dealing with the new healthcare system. Because some Asian migrants retain traditional views and practices for maternity care, confusion and conflicting expectations may occur. Family and community play an important role in supporting migrant women through their maternity care.

Conclusions: Providing interpreting services, social support for migrant women and improving the cross-cultural training for healthcare providers were recommended to improve available maternal care services.

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Childhood cruelty to animals is a symptom of conduct disorder that has been linked to the perpetration of violence in later life. Research has identified several factors associated with its etiology, including social factors. However, no cross-cultural studies on this phenomenon have been reported. This study investigated childhood cruelty to animals in Japan, Australia and Malaysia. Parents of 1,358 children between the ages of 5 and 13 years completed the Children’s Attitudes and Behaviours towards Animals questionnaire (CABTA) which assesses Typical and Malicious Cruelty to animals. Analyses revealed no overall differences between children from these countries on either scale. However, younger boys were more likely to be cruel than younger girls in each country, and younger children in Australia and Japan were more likely to be cruel that older children in those countries. The findings are discussed in relation to previous research, and recommendations for future studies are suggested.

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With the proliferation of Indigenous texts currently published by specialist and mainstream publishers, non-Indigenous editors increasingly find themselves negotiating the uncomfortable territories of race, politics and power for which current training (in an Australian context) leaves them poorly prepared. Indigenous writer Anita Heiss advocates the employment of Indigenous editors as an 'ideal' solution, though few are currently working in the Australian industry. Margaret McDonell, an experienced non-Indigenous editor of Indigenous texts, suggests non-Indigenous editors need to 'undertake a journey of learning' during which 'assumptions, biases, tastes and preconceptions' are examined. Yet this presents a difficult task within a postcolonial society, when, as identified by Clare Bradford, even the classification of texts into genres such as fiction and the short story represents an entirely Eurocentric construct, 'not readily correspond[ing] with Aboriginal schemata'. The Australian Society of Authors' discussion paper 'Writing about Indigenous Australia: Some Issues to Consider and Protocols to Follow' provides practical guidelines that may be adapted for editorial use. This article canvasses these and other ideas with a focus on establishing an ethical and appropriately sensitive cross-cultural approach to editing Indigenous writing.

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Cross-cultural comparative research provides a powerful means of achieving better understanding of one’s own practice. This article contrasts exemplary mathematics teaching, as highlighted in this special issue on its practice and development in East Asia, with the increasing emphasis on effective teaching in the West. It provides an overview of the papers in this issue and examines the similarities and differences between what is seen as exemplary practice and the ways in which its development is supported in the educational systems represented. It attempts to identify some of the cultural factors that influence our understanding of what constitutes exemplary practice and the possibilities for its development in the East and the West.

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The e-Chatter environment will provide a transformative bilingual environment that aims to facilitate the development of mother-tongue and bilingual expertise through its ability to do simultaneous bi-directional translation.

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This article examines the ways in which the documentary film Two Laws deploys a variety of strategies to represent the historical claim to land made in the early 1980s by the Borroloola people of Australia's Northern Territory. Cross-cultural collaboration between the indigenous people of Borroloola and two non-indigenous film-makers produced a film that combines a vigorous reflexivity with dramatic re-enactment and oral testimony. Importantly, the presentation of evidence in support of the land claim is achieved via a form communally devised by the Borroloola people based on their cultural needs and contingent on Borroloola social structure. In this way the so-called documentary truth claim and indigenous land claim intersect in Two Laws: for the Borroloola people, the filmic evidentiary truth claim functions in a direct way in support of their legal claim to their lands.