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We investigated whether members of virtual teams from the U.S., India, and Belgium perceived the same interaction behaviors to be critical for team functioning as Dutch members from an earlier study. Thirteen virtual team workers from the U.S., 11 from India, and 11 from Belgium were interviewed by means of the Critical Incident Technique Flanagan [Flanagan, J. C. (1954). The critical incident technique. Psychological Bulletin, 51, 327–358]. The total number of critical incidents from all countries was 493 and most incidents could be grouped into the same 13 categories as those found in the original Dutch study. However, the results showed that the distributions of the critical incidents from the American, Indian, and Belgian respondents differed from those of the Dutch. Indian and Belgian respondents also mentioned a new category of critical incidents: Respectfulness. The cultural differences were interpreted by means of Hofstede's [Hofstede, G. (2001). Cultures consequences: comparing values, behaviors, institutions, and organizations across nations (2nd ed.). Thousand Oaks, California, U.S.: SAGE Publications] dimensions. 相似文献
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Professor Kiril Petkov 《Al-Masaq: Islam & the Medieval Mediterranean》2007,19(2):99-119
This essay examines the fundamentals of the Byzantine and Muslim political discourses during the period of the Crusades by analyzing a common political trope, the concept of Western pride and arrogance. The principal argument is that the seemingly stable categories of Eastern political propaganda obscure a massive discursive shift. At the beginning of their encounter with the Latin Christians both Byzantines’ and Levantine Muslims’ discourses on power and their place on the international stage were hegemonical, exclusive and self-referential. Towards the end of the Crusading period and under the steady pressures of Western practices, both societies’ political discourses came to accept as legitimate principles of international politics—such as power as a claim rather than a right, relations based on contract, territoriality and legitimacy of secular rule—that have long been the staple of Western conceptualization of politics, but were initially seen as utterly alien by Byzantines and Levantine Muslims. 相似文献
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