Raise your hand if you love to spend money on marketing. Not so much? Well read on and find out how you can promote your business, generate leads and sell with (almost) no budget. Unfortunately, like everything, no-budget marketing requires some preparation, and you do really need to start with a basic marketing toolkit. If you are running an established business that means tools you probably already have in place. Namely: A powerful website that leads your prospects through a complete sales process Software enabling you to make simple updates to your website (you can of course pay someone else to do this, but then it's not 'no-budget marketing'). Business cards (and by the way: is your business card just a passive vehicle for your contact details? Because something as simple as a tagline or a list of services could turn that valuable piece of real estate into an active selling piece). Business stationery as necessary. Other sales pieces such as brochures or mailing packages, if you have already found that those printed materials are vital for you particular business.

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Introduction
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

2. 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?"

3. 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, 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

4. 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

5. 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 orientations, where one's culture is experienced in the
context of other cultures (Acceptance, Adaptation, Integration), are identified in the DMIS.
References
1.Bennett, M.J. (1986). Towards ethnorelativism: A developmental model of intercultural
sensitivity. In R.M. Paige (Ed.) Cross-cultural orientation: New conceptualizations and
applications (pp. 27-70). New York: University Press of America.

6. 2.Bennett, M.J. (1993). Towards ethnorelativism: A developmental model of intercultural
sensitivity. In R. M. Paige (Ed.), Education for the intercultural experience (pp. 21-71). Yarmouth,
ME: Intercultural Press.
3.Bennett, M.J. & Hammer, M. (1998).
4.Bikson, T.K., & Law, S.A. (1994). Global preparedness and human resources. Santa
Monica, CA: Rand Institute.
5.Dougherty, D., Lynch, R.A., & Ohles, F. (2003). Review of the Intercultural Development
Inventory (IDI) for assessing outcomes of a liberal arts education. Center of Inquiry in the Liberal
Arts: Wabash, IN.
6.Endicott, L., Bock, T., & Narvaez, D. (2002, April). Learning processes at the intersection of
ethical and intercultural education. Paper presented at the Annual Meeting of the American
Educational Research Association, New Orleans.
7.Paige, R., Jacobs-Cassuto, M., Yershova, Y.A., & DeJaeghere, J. (2003). Assessing
intercultural sensitivity: An empirical analysis of Hammer and Bennett's Intercultural Development
Inventory. International Journal of Intercultural Relations, 27: 467-486.
About Author
Sanjeev Himachali
E-mail: ss_himachali@yahoo.com, sanjeev.himachali@gmail.com
Blog: http://sanjeevhimachali.blogspot.com/
You can read my ITES-BPO related articles at http://www.bpoindia.org/research and
http://www.contactcenterworld.com/articles.asp
Sanjeev (Himachali) Sharma, is a 29 yrs of age from India, having six years of experience in
"Human Resource Development". By qualification, he is Bachelor of Science and Masters in
Business Administration. He is also a Motivational and Inspirational writer and speaker.
Article Source:
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