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Event:2014AssociationforConflictResolution(ACR) ConferenceinCincinnati,Ohio,USA – October8toOctober11 Hilton CincinnatiNetherlandPlaza, Ohio.

The ACR is “a professional organization enhancing the practice and publicunderstandingofconflictresolution. ACRgivesvoicetothechoicesforqualityconflictresolution”.

Workshop Topic:RACE, CULTUREANDMEANINGMAKING INCONFLICTRESOLUTIONWITHINMULTICULTURALSOCIETIES

Fifteen years of experience as an Alternative Dispute Resolution professional haveconfirmed that culture matters for effective communication in conflict resolution.Disparateperspectivesderivedfromculture– values,beliefs,historyandotherfactors impact the quality of communication and the effectiveness of dispute resolutionprocessesandoutcomes.

Culturedictateshowwemakemeaning,identifyourselvesandaffirmourmembershipintheworldcommunity.Whenperspectivesofnondominantculturalothermembersof a society arenot given consideration in the designof systemsandprocesses, theresulting exclusionandculturalincompetenceallowedbynormativedisputeresolutionpractice,notonlydeny culturalothersavoicebutalsodenies themtheuseof theirownmeaningmaking traditions.

My presentation is premised on the fact that within multicultural societies andcommunitieswheresingularperspectivesinsystemsandprocessdesignruletheday,conflict resolution services cannot be inclusive due in part to differences in culturalperspectives.

Theworkshopwill includeapowerpointpresentation, case studiesand small groupdiscussions to allow participants to begin to question their own assumptions aboutculturallycontextualizedconflictmanagement,anddevelopaclearerunderstandingofappropriateresolutionapproaches.

Participantswillbeprovidedwithalistofpublicationsandrelevantarticles.

Joinusonajourneyofexploration.

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SELECTED LIST OF RELEVANT PUBLICATIONS

1. Andersen, Margaret L. Howard F. Taylor. Sociology - Understanding a Diverse Society (Scarborough: Thomson Nelson, 2006), pp. 34-85.

2. Berry, J.W. (1997), Immigration, Acculturation, and Adaptation. Applied Psychology: An International Review, 46: 5-34. Dol:10.1111/j.1464-0597.1997.tb01087.x Online: Accessed September 27, 2013

3. Carpenter, S.C. and W.J.D. Kennedy, Analyzing the Conflict”, in Managing Public Disputes: A Practical Guide to Handling Conflict and Reaching Agreements (San Francisco, California: Jossey-Boss Publishers, 1988}. Chapter 4, pp. 86-91

4. Eze, Emmanuel Chukwudi. (Editor). Postcolonial African Philosophy: A Critical Reader. (Blackwell Publishers Inc., 238 Main Street, Cambridge, Mass., 02142, USA. 1997)

5. Davidheiser, Mark. "Mediation and Multiculturalism: Domestic and International Challenges." Beyond Intractability. Eds. Guy Burgess and Heidi Burgess. Conflict Information Consortium, University of Colorado, Boulder. Posted: January 2005 Online:<http://www.beyondintractability.org/essay/mediation-multiculturalism>. Accessed January 7, 2014

6. Fiadjoe, Albert. Alternative Conflict Resolution: A Developing World Perspective. Cavendish Publishing Limited. London, 2004

7. Furlong, Gary T. The Conflict Resolution Toolbox, Models & Maps for Analyzing, Diagnosing and Resolving Conflict, Mississauga: John Wiley & Sons Canada Ltd., 2005

8. Online: Hofstede, Geert. The Cultural Relativity of Organizational Practices and Theories (June 1983). Journal of International Business Studies, Vol. 14, Issue 2, pp. 75-89, 1983. http://ssrn.com/abstract. Accessed November 16, 2013

9. Kochman, Thomas. Black and White Styles in Conflict: Developing and Sequencing the Mediation Process) Chicago and London: University of Chicago Press. 1981

10. LeBaron, Michelle and Venashri Pillay. Conflict Across Cultures. Boston, Intercultural Press, 2006.

11. Macfarlane, Julie. Conflict Resolution Readings and Case Studies, 3rd ed. Toronto: Emond Montgomery Publications, 2011

12. Mayer, B. The Dynamics of Conflict Resolution: A Practitioner’s Guide. San Francisco: Jossey Bass, 2000. 8-21

13. Merry, SE (1982), "The Social Organization of Mediation in Non-Industrial Societies: Implications for Informal Community Justice in America, " Abel, RL, ed., The Politics of Informal Justice, Volume II, Comparative Studies. New York: Academic Press.

14. Online: Partners for Democratic Change (PDC), Conflict Resolution Strategies in Tribal Communities: Facilitated Panel Discussion on the theory and practice of conflict resolution in tribal communities, 1779 Massachusetts Ave, NW, Washington, DC 20036. Telephone: 202-942-2166; Facsimile: 202-939-0606; Website: <http://www.partnersqlobat.org/20th-anniversarv-1/innovations-tribal-communities> Accessed December 17, 2012 at 2:08 PM EST

15. Pieterse, NJ. (1992). White on Black: Images of Africa and Blacks in Western Popular Culture. New Haven and London: Yale University Press.

16. Pirie, Andrew J. Alternative Conflict resolution: Skills, Science, And The Law. Irwin Law. 2000.

17. Riskin, Leonard. "Mediator Orientations, Strategies and." 12:9 (September 1994) Alternatives 111-114.

18. Ross, Lee and Ward, Andrew. "Naive Realism: Implications for Social Conflict and Misunderstanding." (Stanford, CA: Stanford Center on Conflict and Negotiation, May 1995).

19. Sen, Gita and Caren Grown. Development, Crises and Alternative Visions: Third World Women’s Perspectives (New York, N.Y. USA: Monthly Review Press, 1987)

20. Sira, Z. Ben. Immigration, Stress and Readjustment in Scholarly Articles 1997

21. Somé, Sobonfu. The Spirit of Intimacy – Ancient African Teachings in the Ways of Relationships. HarperCollins Publishers Inc., 10 East 53rd Street, New York, NY 10022. 1997

22. Yeboah, Samuel Kennedy. The Ideology of Racism. Reissue edition. Hansib Publishing (Caribbean) Ltd. 1997

23. Zartman, I. William (Editor). Traditional Cures for Modern Conflicts: African Conflict “Medicine. Lynne Rienner Publishers. Inc., 1800 30th Street, Boulder, Colorado, 80301. 2000

HANDOUT2CulturalDifferenceIndividualistv. CollectivistCultures

ROOTSOFCULTURALFLUENCY

Collectivist

Cooperation

Hierarch

y

Informalit

y

ImplicitComm

unicationStyl

e

Interdependent– Group

ExtendedFamilyStructures(Myfamilyincludesmywife,

mychildren,ourparents,siblings,unclesandaunts,a

rangeofcousins,clansonbothsidesofourfamilies)

Individualist

Competition

Equality

Formality

ExplicitCommunicationStyle

Independent– SelfOriented

NuclearFamilyStructures

(Myfamilyismadeupofmy

wife,mychildren,our

parents,grandparents and

mysiblings)

RulesBased

LinearTime

Relationshipbased

CyclicalTime

7122985CanadaInc.StrategicInterventionServicesAssociates(SISA)

CultureInConflictResolution

25 Sheppard Ave. W., Suite 300,

Toronto, ON M2N 6S6

T/F:416.628.409

1

sisa@rogers.com

EkateriniandSergio

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MAKINGMEANING INFAMILYCONFLICTMANAGEMENT EasternEuropean

PrescribedquestionsinDivorceApplicationformsseektoascertainthedateofseparationasanimportantelementforpropertydivisionandequalizationpurposes.Proofofseparationisdeterminedbyabstinencefromconjugalrelationsbetweencouples.

____________________

EkaterinisharedthematrimonialhomewithherhusbandSergio. Their differencesforcedhertoapproachtheCourttobegintheprocess foradivorcefromSergio,herhusbandof12years.Neitherofthemretainedcounselandhavenoplanstodoso.Instead,EkateriniandSergiodecidedtoattendmediationtotrytodiscussandtoresolveoutstandingchildcentredissuesofcustody,accessandchildsupportfortheirtwochildren– MischaandDaniel. EkateriniandSergiohaddecided beforethebirthoftheirolderson,Mischa,thatEkateriniwouldstayhomeandtakecareofthechildrenandSergiowouldcontinuetoworkfulltimewiththeEngineeringfirm.

SergioandEkateriniwerereferredtomediationbythecourt’sDisputeResolutionOfficertomediateissuesfromtheprescribedlistpresentedtoalldisputants.

Instructions

Reviewthecasebelowanddiscusswhetherthecookiecutterdesignsandapproachestoconflictresolutionserviceprovisionmeettheneedsofallclients.

• Ifyouconcludethat statusquoprocessesdo notserveallequitably,statewhyyouthinksoandproposedifferent approachestoimprove

(1)communication andmeaningmakingwith nondominantculturalotherclients.

DuringtheIntakeprocess,Ekateriniwasaskedabouttheirdateofseparation.Heranswerwasthatshesleptinthechildren’sroombutwenttoSergio’sroomwheneversheneededhim.

Pressedforadateon whenshelastvisitedwithSergio,Ekatarinicouldnotpindownadate.SheandSergiocontinuedtosharethematrimonialhome.UponquestioningastowhethersheintendedtocontinuetovisitSergiowhentheneedarose,Ekateriniexpressedtheopinionthatshedidnotseewhatthathadtodowithgettingadivorce.

7122985CanadaInc.StrategicInterventionServicesAssociates(SISA)

CultureInConflictResolution

25 Sheppard Ave. W., Suite 300,

Toronto, ON M2N 6S6

T/F:416.628.409

1

sisa@rogers.com

InstructionsReviewthecasebelowanddiscusswhetherthecookiecutterdesignsandapproachestoconflictresolutionserviceprovisionmeettheneedsofallclients.

Ifyouconcludethat statusquoprocessesdo notserveallequitably,statewhyyouthinksoandproposedifferent approachestoimprovecommunicationandmeaningmakingfornondominantculturalotherclients.

Generate a list of questions youwould like to ask disputing parties in a familymediation inordertoelicitinformationabouttheculturalpracticesyouknowlittleornothingabout.

Selectonepersonfromyourgroupwhowillreporttothelargergroup.

HANDOUT 6

Case Study – Michelline and Matin – Family

TheApplicant,Michelline,andherfamilyemigratedfromHaititoCanadain2005andlandedinMontreal,QuebecwheretheysettleduntiltheymovedtoOttawain2008.Michelline wasa1stGradeTeacherinHaiti.FrenchisMichelline’sfirstlanguage,shespeaksEnglishhaltinglyanddoesnotwritewellinEnglish.Sheis42yearsold.

Herhusband,Basil,theRespondent,practicedLawinHaiti.Hehasbeenunabletofindemploymentinhisfield– inQuebecandin.ThisisbecauseBasil isnotqualifiedtopracticeLawinCanada.HewillhavetogobacktoLawSchoolforabout4yearsinadditiontoa10monthArticlingrequirementand,passtheBarExamsinordertobecalledtotheBarinOntario.

Basilis48yearsold.He worksasanOrderlyatChildren’sHospital,Ottawa.Hemakes$24,000ayear.MichellinebabysitsandcleanshouseforastayathomemotherinOrleans.Shemakes$8.00anhour.

ThefamilylivesinSt.Laurent,asuburbofOttawa.IttakesMichellineanhoureachwaybypublictransportationtogettoherjobinOrleans.IttakesBasilhalfanhoureachwaytogettohisjob.Theyleavehomeat6:30a.m.everyday.

MichellineandBasilhave4boys:Matin,aged 14,JeanLouis,aged12,Roland,aged7andGeorge,aged4.TheyareallenrolledinthelocalCatholicSchool.

Matinisresponsibleforhissiblingsintheabsenceofhisparents.Hisresponsibilitiesincludepreparingbreakfast,ensuringthatJeanLouis,RolandandGeorgeeattheirbreakfast,dressappropriatelyandtaketheirschoolsuppliesandlunch(preparedbyMichelline)withthem.Afterschool,Matinisresponsibleforgettinghissiblingshomesafely,servingthemasnackandmakingsuretheystarttheirhomeworkbeforetheirparentsarrivefromwork.

InHaiti,thefamilyhadhousehelp,acook,2Drivers,aGardenerandaSecurityGuard.Theylivedwellontwoincomes.TheychosetocometoCanadainsearchofapeacefulexistencegiventheseveral coupd’étatsandotherpoliticalupheavalsthatHaitihasexperienced.Armedmenwhotiedupandbeattheirsecurityguardinvadedtheirhome.Theseinvaderstookmoneyandjewelryfromthehome.AlthoughtheywerehappyinHaiti,theyfeltluckytohave escapedandlookedforwardtoeducationalopportunitiesfortheboys.TheysoldtheirhomeinHaitibuthaveuseduptheproceedsfromthesaletosupportthemselvesinCanada.TheydecidedtonotreturntoHaiti.

Michellineaskedforthismeetingto dealwiththefollowingissues:

Basil disciplines the4 childrenbylashingthemwithsticksandelectriccord.Michellinedd believesthatBasilbeatsthechildrenupwithoutgoodreason.AsrecentlyasJune15,hebeatMatinwithabigstickandelectricwirebecausealthoughhepassedhisexamshisgradeswerecomparativelylowerthanthoseheachievedinHaiti.

Basilalsobeatstheother3boys.Heblamesthechildrenforthedifficultiestheyareexperiencingandtellsthemsoconstantly.Thechildrenhavescarsfromtheinjuriestheysufferatthehandsoftheirfather.

Michellinestates thatshehasmadeseveralattempts to reasonwithBasil tonoavail.SheisthreateningtoleaveBasilandtakethechildrenwithher.

*Selectonepersonfromyourgroupwhowillreporttothelargergroup.*

(1) Determinewhatelementswouldmakethis aculturallycontextualizedcase.(2) WhatnormativeADRprocesswouldyouusetomanagethiscase?(3) Inyouropinion,wouldanormativeADRprocessbeappropriateforanalyzingand

resolvingthiscase?Why?(4) Generate a sample list of questions you will ask the parties in order to elicit

informationabouttheculturaltraditionsandpracticesyouknowlittleornothingabout butthatyouconsidertobe pertinenttothis case.

(5) Ifthereisenoughtime,mapouttheplanyouwouldusetoassistthepartieswithanonadversarialresolutionof theissuespresentedinthecase.

©StrategicInterventionServicesAssociates2009

UnitedinComplexionandLove,butaCultureApart

No,thesecouplesaren’tinterracial.ButblackAmericansininterethnicrelationshipssaytheyhavetheirownuniquesetofchallengesandlessonstolearn.

By:ErinC.J.RobertsonPosted:July3120142:00AM

CharlotteandOlusolaFadarewiththeirnewborndaughter

CourtesyofCharlotteFadare

Atfirstglanceyoumightguessbytheirdeepchocolatecomplexions,matchingwarmsmilesandcoordinatedtraditionalattirethatCharlotteFadareandherhusband,OlusolaFadare,haveeverythingincommon.

Butthetruthis,thesenewlywedscomefromvastlydifferentworlds,continentsapart,andhavespentmuchoftheirmarriagebridgingthe culturaldividebetweentheirtwobackgrounds.

Ayearagothismonth,thecouplemergedherSouthernAfricanAmericanheritageandhisYorubaNigeriantraditionsthrougha250person,fusionwedding andreceptioninBaltimore.TherewastraditionalWesternandAfricanweddingattire,asymbolicjumpoverabroomatthealtar,Yoruba dishesalongsidesoulfoodoptionsandaprocessiontoNigerianpop.

Afterthefatherdaughterdanceendedand“WobbleBaby”blaredoverthereceptionhallspeakers,thebride’ssideimmediatelyrushedtothefloortodancetowhat’sbecomeanAfricanAmericanpartystaple,while manyofthegroom’sfriendsand

relativeswereleftconfusedaboutwhatthefusswasabout.Itwasimmediatelyevidentthatthehitsongwasn’tasbiginNigeria.

“Itlookedlikeconfusion,sothatwaskindoffunny,”CharlotteFadare,26,remembers.

BerylHarold,whoimmigratedtoNewYorkCityfromJamaicaat10yearsold,recallsasimilarweddingreceptionexperience.Acoupleofdaysposthoneymoon,shereceivedaphonecallfromhernewAfricanAmericansisterinlaw,adevoutSouthernBaptistwhowasunfamiliarwithJamaica’sdancehallandreggaescene.Theconcernednewrelativereportedthatshe’dbeenso“aghast”atthesensual“dollawine”ing toartistslikeSeanPaulandShabbaRanksthatshe’dfledthedancefloor—andtheweddingitself—early,withkidsintow.

Differencesindancestylesandmusicalpreferencesarejustthetipoftheicebergwhenitcomestothequestionsandcomplicationsthatblackintercultural(alsocalledinterethnic)couplesencounterwhenblendingculturesinthenameoflove.Onedaytheymightbemanagingresistancefromfamilyandfriendswhoseethnicbiasesmeantheirlifepartnersinspireskepticism.Onanother,they’remakingadjustmentstoaccommodateeachother’sculturalmoresinareasrangingfromfoodtoeducationtogenderroles. TheissuestheygrapplewitharedailyremindersofthediversityoftheblackexperienceintheUnitedStates,andtheirrelationshipsseemalmostlikemicrocosmsofallitschallengesandrichness.

Still,thesepartnershipsremainlargelyunderexplored.HunterCollegesociologyprofessorEricaChitoChilds,whoresearchesrace,genderandsexualityinrelationships,explainsthatmediaandpopularculturetendtofocusoninterracialrelationships(inwhichonepartneriswhite)totheexclusionofinterethnicandinterculturalones.

Shesaysthisdearth—amanifestationofwhiteprivilege,in heropinion—allowsmythsaboutinterculturalmarriagestoproliferate,sincemanyassumethatanyrelationshipbetweentwoblackpeople“[is]ahomogeneousrelationshipandtherearenoissues”orbelievethatallblackimmigrantgroupseagerlybuyinto“stereotypesofAfricanAmericanstoldbythelargersociety.”

RecognizingthattheU.S.censuslumpsblacksintoamonolithiccheckboxcategory,EmoryUniversityprofessorRegineO.JacksonandresearchscientistYokuShawTaylorsoughttoquantifyhowmanyblacksfromAmerica,AfricaandtheCaribbeanactuallyintermarry.Using2000U.S.censusdata,theyfound thatapproximately3percentofallmarriagesamongblacksareinterethnic(betweenblackAmericans,whoarenativetotheU.S.,andblackswhocomefromtheCaribbeanorAfrica),butestimatethatthepercentageislikelymuchgreater,consideringthatimmigrationfromAfricaandtheCaribbeanhasclimbedexponentiallyoverthelastdecade.

Whycareabouttheseunionswhen97percentofblackcouplesarestillchoosingtomarrywithintheirownculturalgroups?

ChitoChildssaysthatinterethnicmarriagecanserveasalensforunderstandingthelargersociety,breakdownbarriersandchallengestereotypes.Assheputsit,“Look[ing]atthesepeople’sexperiences...tellsusalotaboutourlargersocietyandtheworkthatneedstobedone;whatweshouldbethinkingupforthefuture.”

SohowdothesecouplesovercomedivisiveculturalstereotypesliketheonesthatleadsomeAfricanimmigrantstorefertoAfricanAmericanswiththecontroversialand,arguably,pejorativeterm akata, andtheonesbehindsomeAfricanAmericans’suspicionsthatWestAfricanmenare“conartists”?

NeighborhoodslikeHarlem,whereAfricanAmericans,AfricansandWestIndiansliveandworktogether,maymakeallthedifference,saysChitoChilds.

No,thesecouplesaren’tinterracial.ButblackAmericansininterethnicrelationshipssaytheyhavetheirownuniquesetofchallengesandlessonstolearn.

“They’renotgoingtobelievethosestereotypesanymorebecauseheretheyareeverydaywithaperson;theyknowthatstuffisn’ttrue,”sheexplains.“Theyfallin love,andalotofthatisbecausetheopportunityisthere.”

That’showBerylHaroldmetherhusband,JamaarHarold,14yearsago,throughwork.

Shesaysoftheir11yearmarriageblendingJamaicanandAfricanAmericanculturesandPentecostalandSouthernBaptistcustoms,“Iloveexposinghimtodifferentfoodsandwatchinghiseyeswhenhetastessomethinghereallylikes...just reallyimmersinghimintomyculture,themusic,thedance,allthat.”

Still,makingacommitmentdoesn’tmeanit’sallsmoothsailingforinterculturalcouples.

AntiguanLenoreMalone,who’sdatingMississippianMicahColeman,saysshehashadtocometo termswithwhatshechalksupasculturaldifferencesintimeorientation.

“TherehavebeentimeswhenIfeellikehemightnotvaluetime...orsomethingimportanttomeifI’mtryingtogetthereontime;Ifindthatit’snotbeingrespectfultome,”Malone,25,says.“It’ssomethingwe’reworkingonintermsofmeetinginthemiddle,beingunderstandingofourdifferences.”

ThefirstpointofcontentioninCharlotteFadare’smarriagecamewhenitwastimetochooseanameforhernewborndaughter.Atfirstherhusbandinsistedonnamingtheirchild—apracticerootedinNigeriantradition—butshequicklyremindedhim,“She’scomingoutofme;clearly,I’mgoingtonameher.I’vedonemostofthework.”

Later,herdecisionstooptforafullAfricannameandtobreastfeedherdaughtertooksomeofherhusband’sNigerianfriendsbysurprise.Shesaysshe’sheardcommentslike,“You’renotliketherestoftheblackAmericans”— anobservationthatrepresentsaroutetoacceptancethatunsettlesher.

ChitoChildsadvisesinterethniccouplestonavigateinevitablehurdlesby“beingopenmindedandnotjustholdingontostereotypesthattheymayhaveheardfromtheirfamiliesandtheircommunities.”Moreover,shedoesn’tagreethatthecomplicationsthesepairscontendwithhavetobedealbreakers.Rather,inherview,differencescanbeseenasabenefit“becauseallrelationshipstakecompromise.”

AsCharlotteFadarelooksforwardtocommemoratingherfirstweddinganniversary,shereflectsonthelessonsshehaslearnedfromherinterculturalmarriage.Amongthem:“Youhavetoknowwhoyouarebecausepeoplearegoingtochallengewhoyouareorwhattheythinkyouare,andyouhavetobefirm.”

Plus,sheadds,“Youalsohavetobeopenandunderstandingtowanttolearnandincorporatetheotherculture...[and]notbeafraidtogobacktothehomecountry…that’swherehe’sfromandthat’swhatmakeshimwhoheis.”

ErinC.J.RobertsonisasummerinternatTheRoot.