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"Functioning successfully within different cultures can be a struggle for many professionals and, as the world changes, it's become clear that dealing with other cultures, both domestic and international, requires competence in both identifying and transcending cultural boundaries. In this highly approachable volume, the authors provide a robust framework for addressing cultural conflicts within organizations not just for practitioners in the field of consulting and organizational psychology, but for a broad spectrum of professionals, executives, and community leaders. Drawing on case studies that illustrate commonly encountered cultural dilemmas in a variety of practice areas, the authors present applications, assessments, and intervention approaches that are prerequisites for gaining transcultural competence, whether as a consultant, organizational leader, or professional in any number of fields dealing with diversity and globalization. Four steps for identifying and managing cultural dilemmas are described: recognizing, respecting, reconciling, and realizing cultural differences. The authors ably expand on these concepts with real-world examples from their practice--from corporate struggles with native pacific islanders to functioning within the complicated traditions of Native American reservations. The concept of "cultural traps" associated with often subtle ethnocentric assumptions, and how to avoid them, makes Transcultural Competence an invaluable resource. Using examples from history and from modern day dilemmas, the authors present clear rules for identifying these traps and instruct the reader on how best to seek exits and solutions in order to thrive in our current global era"--Publicity materials. (PsycINFO Database Record (c) 2015 APA, all rights reserved)

Zimbabwe has been experiencing one of the worst economic and humanitarian crises in modern times, after its people have suffered from horrific episodes of political violence. An approach to healing and reconciliation in Zimbabwe aimed at developing transpersonal resiliency, called Lament, Welcome, and Celebration (LAWECE), was designed to be culturally appropriate through involving two distinct versions of psychological and spiritual intervention, one appropriate for traditional Shona values and one for Christian values. LAWECE involves a sequence of activities focused on both individual and community healing, starting with a lamentation process acknowledging the atrocities, followed by a welcoming process that invites all to participate (including perpetrators of the violence), and culminates with a celebratory process to consolidate the healing. Throughout there is a respect for diversity of religious and secular perspectives, congruent with its transpersonal perspective.

Provides multiple perspectives on a vast array of social justice issues around the world Pays attention to inquiry, theory, and process to challenge injustices and inequities perpetuated by the status quo Addresses social justice within multiple systems and contexts, such as families, schools, organizations, and communities Examines the global and ideological influences on these systems Offers theory and data as well as methods, tools, and strategies for confronting current inequities and working toward a more just world through psychological applications

When the scientific method yields discoveries that imperil people's lifestyle or worldviews or impinge on corporate vested interests, the public and political response can be anything but favorable. Sometimes the response slides into overt denial of scientific facts, although this denial is often claimed to involve "skepticism". We outline the distinction between true skepticism and denial with several case studies. We propose some guidelines to enable researchers to differentiate legitimate critical engagement from bad-faith harassment, and to enable members of the public to pursue their skeptical engagement and critique without such engagement being mistaken for harassment.

When the scientific method yields discoveries that imperil people's lifestyle or worldviews or impinge on corporate vested interests, the public and political response can be anything but favorable. Sometimes the response slides into overt denial of scientific facts, although this denial is often claimed to involve "skepticism". We outline the distinction between true skepticism and denial with several case studies. We propose some guidelines to enable researchers to differentiate legitimate critical engagement from bad-faith harassment, and to enable members of the public to pursue their skeptical engagement and critique without such engagement being mistaken for harassment.

When the scientific method yields discoveries that imperil people's lifestyle or worldviews or impinge on corporate vested interests, the public and political response can be anything but favorable. Sometimes the response slides into overt denial of scientific facts, although this denial is often claimed to involve "skepticism". We outline the distinction between true skepticism and denial with several case studies. We propose some guidelines to enable researchers to differentiate legitimate critical engagement from bad-faith harassment, and to enable members of the public to pursue their skeptical engagement and critique without such engagement being mistaken for harassment. ; peerReviewed ; publishedVersion