This document provides information for a workshop on "Race, Culture and Meaning-Making in Conflict Resolution within Multicultural Societies" being held at the 2014 Association for Conflict Resolution conference. The workshop will examine how culture impacts communication and the effectiveness of dispute resolution processes. Through a presentation, case studies and group discussions, the workshop will help participants question their own cultural assumptions and develop a clearer understanding of culturally appropriate resolution approaches. A list of 23 relevant publications on topics like immigration, acculturation, mediation in multicultural settings, and traditional conflict resolution practices is also provided.

1. HANDOUTCOVERPAGE
Event:2014AssociationforConflictResolution(ACR) ConferenceinCincinnati,Ohio,
USA – October8toOctober11 Hilton CincinnatiNetherlandPlaza, Ohio.
The ACR is “a professional organization enhancing the practice and public
understandingofconflictresolution. ACRgivesvoicetothechoicesforqualityconflict
resolution”.
Workshop Topic:RACE,CULTURE ANDMEANINGMAKINGINCONFLICT RESOLUTION
WITHINMULTICULTURALSOCIETIES
Fifteen years of experience as an Alternative Dispute Resolution professional have
confirmed that culture matters for effective communication in conflict resolution.
Disparateperspectivesderivedfromculture– values,beliefs,historyandotherfactors
impact the quality of communication and the effectiveness of dispute resolution
processesandoutcomes.
Culturedictateshowwemakemeaning,identifyourselvesandaffirmourmembership
intheworldcommunity.Whenperspectivesofnondominantculturalothermembers
of a society are not given consideration in the design of systems and processes, the
resulting exclusionandculturalincompetenceallowedbynormativedisputeresolution
practice, not onlydeny cultural others a voice but also deniesthemthe use of their
ownmeaningmaking traditions.
My presentation is premised on the fact that within multicultural societies and
communitieswheresingularperspectivesinsystemsandprocessdesignruletheday,
conflict resolution services cannot be inclusive due in part to differences in cultural
perspectives.
Theworkshopwill include apowerpoint presentation, case studies and small group
discussions to allow participants to begin to question their own assumptions about
culturallycontextualizedconflictmanagement,anddevelopaclearerunderstandingof
appropriateresolutionapproaches.
Participantswillbeprovidedwithalistofpublicationsandrelevantarticles.
Joinusonajourneyofexploration.

2. HANDOUT 2
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.

3. 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

4. HANDOUT2
CulturalDifference
Individualistv. CollectivistCultures
Collectivist
Hierarchy
ROOTSOF
CULTURAL
FLUENCY
Informality
ImplicitCommunicationStyle
LinearTime Relationshipbased
ExtendedFamilyStructures
(Myfamilyincludesmywife,
mychildren,ourparents,
siblings,unclesandaunts,a
rangeofcousins,clanson
bothsidesofourfamilies)
Cooperation
Interdependent– Group
Individualist
RulesBased
NuclearFamilyStructures
(Myfamilyismadeupofmy
wife,mychildren,our
parents,grandparents and
mysiblings)
Competition
Equality
Formality
ExplicitCommunication
Style
Independent– SelfOriented
CyclicalTime

5. 7122985CanadaInc.
StrategicInterventionServicesAssociates(SISA)
CultureInConflictResolution
25 Sheppard Ave. W., Suite 300,
Toronto, ON M2N 6S6
T/F:416.628.409
1
sisa@rogers.com
EkateriniandSergio
HANDOUT5
MAKINGMEANING INFAMILYCONFLICTMANAGEMENT EasternEuropean
PrescribedquestionsinDivorceApplicationformsseektoascertainthedateofseparationasan
importantelementforpropertydivisionandequalizationpurposes.Proofofseparationis
determinedbyabstinencefromconjugalrelationsbetweencouples.
____________________
EkaterinisharedthematrimonialhomewithherhusbandSergio. Their differencesforcedherto
approachtheCourttobegintheprocess foradivorcefromSergio,herhusbandof12years.
Neitherofthemretainedcounselandhavenoplanstodoso.Instead,EkateriniandSergio
decidedtoattendmediationtotrytodiscussandtoresolveoutstandingchildcentredissuesof
custody,accessandchildsupportfortheirtwochildren– MischaandDaniel. Ekateriniand
Sergiohaddecided beforethebirthoftheirolderson,Mischa,thatEkateriniwouldstayhome
andtakecareofthechildrenandSergiowouldcontinuetoworkfulltimewiththeEngineering
firm.
SergioandEkateriniwerereferredtomediationbythecourt’sDisputeResolutionOfficerto
mediateissuesfromtheprescribedlistpresentedtoalldisputants.
Instructions
Reviewthecasebelowanddiscusswhetherthecookiecutterdesignsandapproachesto
conflictresolutionserviceprovisionmeettheneedsofallclients.
• Ifyouconcludethat statusquoprocessesdo notserveallequitably,statewhyyouthink
soandproposedifferent approachestoimprove
(1)communication andmeaningmakingwith nondominantculturalotherclients.
DuringtheIntakeprocess,Ekateriniwasaskedabouttheirdateofseparation.Heranswerwas
thatshesleptinthechildren’sroombutwenttoSergio’sroomwheneversheneededhim.
Pressedforadateon whenshelastvisitedwithSergio,Ekatarinicouldnotpindownadate.
SheandSergiocontinuedtosharethematrimonialhome.Uponquestioningastowhethershe
intendedtocontinuetovisitSergiowhentheneedarose,Ekateriniexpressedtheopinionthat
shedidnotseewhatthathadtodowithgettingadivorce.

6. 7122985CanadaInc.
StrategicInterventionServicesAssociates(SISA)
CultureInConflictResolution
Instructions
Reviewthecasebelowanddiscusswhetherthecookiecutterdesignsandapproachesto
conflictresolutionserviceprovisionmeettheneedsofallclients.
Ifyouconcludethat statusquoprocessesdo notserveallequitably,statewhyyouthinksoand
proposedifferent approachestoimprovecommunicationandmeaningmakingfornon
dominantculturalotherclients.
Generate a list of questions you would like to ask disputing parties in a family mediation in
ordertoelicitinformationabouttheculturalpracticesyouknowlittleornothingabout.
Selectonepersonfromyourgroupwhowillreporttothelargergroup.
25 Sheppard Ave. W., Suite 300,
Toronto, ON M2N 6S6
T/F:416.628.409
1
sisa@rogers.com

7. HANDOUT 6
Case Study – Michelline and Matin – Family
TheApplicant,Michelline,andherfamilyemigratedfromHaititoCanadain2005and
landedinMontreal,QuebecwheretheysettleduntiltheymovedtoOttawain2008.
Michelline wasa1stGradeTeacherinHaiti.FrenchisMichelline’sfirstlanguage,she
speaksEnglishhaltinglyanddoesnotwritewellinEnglish.Sheis42yearsold.
Herhusband,Basil,theRespondent,practicedLawinHaiti.Hehasbeenunabletofind
employmentinhisfield– inQuebecandin.ThisisbecauseBasil isnotqualifiedto
practiceLawinCanada.HewillhavetogobacktoLawSchoolforabout4yearsin
additiontoa10monthArticlingrequirementand,passtheBarExamsinordertobe
calledtotheBarinOntario.
Basilis48yearsold.He worksasanOrderlyatChildren’sHospital,Ottawa.Hemakes
$24,000ayear.Michellinebabysitsandcleanshouseforastayathomemotherin
Orleans.Shemakes$8.00anhour.
ThefamilylivesinSt.Laurent,asuburbofOttawa.IttakesMichellineanhoureachway
bypublictransportationtogettoherjobinOrleans.IttakesBasilhalfanhoureach
waytogettohisjob.Theyleavehomeat6:30a.m.everyday.
MichellineandBasilhave4boys:Matin,aged 14,JeanLouis,aged12,Roland,aged7
andGeorge,aged4.TheyareallenrolledinthelocalCatholicSchool.
Matinisresponsibleforhissiblingsintheabsenceofhisparents.Hisresponsibilities
includepreparingbreakfast,ensuringthatJeanLouis,RolandandGeorgeeattheir
breakfast,dressappropriatelyandtaketheirschoolsuppliesandlunch(preparedby
Michelline)withthem.Afterschool,Matinisresponsibleforgettinghissiblingshome
safely,servingthemasnackandmakingsuretheystarttheirhomeworkbeforetheir
parentsarrivefromwork.
InHaiti,thefamilyhadhousehelp,acook,2Drivers,aGardenerandaSecurityGuard.
Theylivedwellontwoincomes.TheychosetocometoCanadainsearchofapeaceful
existencegiventheseveral coupd’étatsandotherpoliticalupheavalsthatHaitihas
experienced.Armedmenwhotiedupandbeattheirsecurityguardinvadedtheirhome.
Theseinvaderstookmoneyandjewelryfromthehome.Althoughtheywerehappyin
Haiti,theyfeltluckytohave escapedandlookedforwardtoeducationalopportunities
fortheboys.TheysoldtheirhomeinHaitibuthaveuseduptheproceedsfromthesale
tosupportthemselvesinCanada.TheydecidedtonotreturntoHaiti.

8. Michellineaskedforthismeetingto dealwiththefollowingissues:
Basil disciplines the4 childrenbylashingthemwithsticksandelectriccord.
Michellinedd believesthatBasilbeatsthechildrenupwithoutgoodreason.Asrecently
asJune15,hebeatMatinwithabigstickandelectricwirebecausealthoughhepassed
hisexamshisgradeswerecomparativelylowerthanthoseheachievedinHaiti.
Basilalsobeatstheother3boys.Heblamesthechildrenforthedifficultiestheyare
experiencingandtellsthemsoconstantly.Thechildrenhavescarsfromtheinjuries
theysufferatthehandsoftheirfather.
MichellinestatesthatshehasmadeseveralattemptstoreasonwithBasiltonoavail.
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
informationabouttheculturaltraditionsandpracticesyouknowlittleornothing
about butthatyouconsidertobe pertinenttothis case.
(5) Ifthereisenoughtime,mapouttheplanyouwouldusetoassistthepartieswitha
nonadversarialresolutionof theissuespresentedinthecase.
©StrategicInterventionServicesAssociates2009

9. UnitedinComplexionandLove,butaCultureApart
No,thesecouplesaren’tinterracial.ButblackAmericansininterethnicrelationshipssay
theyhavetheirownuniquesetofchallengesandlessonstolearn.
By:ErinC.J.Robertson
Posted:July3120142:00AM
CharlotteandOlusolaFadarewiththeirnewborndaughter
CourtesyofCharlotteFadare
Atfirstglanceyoumightguessbytheirdeepchocolatecomplexions,matchingwarm
smilesandcoordinatedtraditionalattirethatCharlotteFadareandherhusband,Olusola
Fadare,haveeverythingincommon.
Butthetruthis,thesenewlywedscomefromvastlydifferentworlds,continentsapart,
andhavespentmuchoftheirmarriagebridgingthe culturaldividebetweentheirtwo
backgrounds.
Ayearagothismonth,thecouplemergedherSouthernAfricanAmericanheritageand
hisYorubaNigeriantraditionsthrougha250person,fusionwedding andreceptionin
Baltimore.TherewastraditionalWesternandAfricanweddingattire,asymbolicjump
overabroomatthealtar,Yoruba dishesalongsidesoulfoodoptionsandaprocessionto
Nigerianpop.
Afterthefatherdaughterdanceendedand“WobbleBaby”blaredoverthereception
hallspeakers,thebride’ssideimmediatelyrushedtothefloortodancetowhat’s
becomeanAfricanAmericanpartystaple,while manyofthegroom’sfriendsand

10. relativeswereleftconfusedaboutwhatthefusswasabout.Itwasimmediatelyevident
thatthehitsongwasn’tasbiginNigeria.
“Itlookedlikeconfusion,sothatwaskindoffunny,”CharlotteFadare,26,remembers.
BerylHarold,whoimmigratedtoNewYorkCityfromJamaicaat10yearsold,recallsa
similarweddingreceptionexperience.Acoupleofdaysposthoneymoon,shereceiveda
phonecallfromhernewAfricanAmericansisterinlaw,adevoutSouthernBaptistwho
wasunfamiliarwithJamaica’sdancehallandreggaescene.Theconcernednewrelative
reportedthatshe’dbeenso“aghast”atthesensual“dollawine”ing toartistslikeSean
PaulandShabbaRanksthatshe’dfledthedancefloor—andtheweddingitself—early,
withkidsintow.
Differencesindancestylesandmusicalpreferencesarejustthetipoftheicebergwhen
itcomestothequestionsandcomplicationsthatblackintercultural(alsocalled
interethnic)couplesencounterwhenblendingculturesinthenameoflove.Oneday
theymightbemanagingresistancefromfamilyandfriendswhoseethnicbiasesmean
theirlifepartnersinspireskepticism.Onanother,they’remakingadjustmentsto
accommodateeachother’sculturalmoresinareasrangingfromfoodtoeducationto
genderroles. Theissuestheygrapplewitharedailyremindersofthediversityofthe
blackexperienceintheUnitedStates,andtheirrelationshipsseemalmostlike
microcosmsofallitschallengesandrichness.
Still,thesepartnershipsremainlargelyunderexplored.HunterCollegesociology
professorEricaChitoChilds,whoresearchesrace,genderandsexualityinrelationships,
explainsthatmediaandpopularculturetendtofocusoninterracialrelationships(in
whichonepartneriswhite)totheexclusionofinterethnicandinterculturalones.
Shesaysthisdearth—amanifestationofwhiteprivilege,in heropinion—allowsmyths
aboutinterculturalmarriagestoproliferate,sincemanyassumethatanyrelationship
betweentwoblackpeople“[is]ahomogeneousrelationshipandtherearenoissues”or
believethatallblackimmigrantgroupseagerlybuyinto“stereotypesofAfrican
Americanstoldbythelargersociety.”
RecognizingthattheU.S.censuslumpsblacksintoamonolithiccheckboxcategory,
EmoryUniversityprofessorRegineO.JacksonandresearchscientistYokuShawTaylor
soughttoquantifyhowmanyblacksfromAmerica,AfricaandtheCaribbeanactually
intermarry.Using2000U.S.censusdata,theyfound thatapproximately3percentofall
marriagesamongblacksareinterethnic(betweenblackAmericans,whoarenativeto
theU.S.,andblackswhocomefromtheCaribbeanorAfrica),butestimatethatthe
percentageislikelymuchgreater,consideringthatimmigrationfromAfricaandthe
Caribbeanhasclimbedexponentiallyoverthelastdecade.

11. Whycareabouttheseunionswhen97percentofblackcouplesarestillchoosingto
marrywithintheirownculturalgroups?
ChitoChildssaysthatinterethnicmarriagecanserveasalensforunderstandingthe
largersociety,breakdownbarriersandchallengestereotypes.Assheputsit,“Look[ing]
atthesepeople’sexperiences...tellsusalotaboutourlargersocietyandtheworkthat
needstobedone;whatweshouldbethinkingupforthefuture.”
Sohowdothesecouplesovercomedivisiveculturalstereotypesliketheonesthatlead
someAfricanimmigrantstorefertoAfricanAmericanswiththecontroversialand,
arguably,pejorativeterm akata, andtheonesbehindsomeAfricanAmericans’
suspicionsthatWestAfricanmenare“conartists”?
NeighborhoodslikeHarlem,whereAfricanAmericans,AfricansandWestIndianslive
andworktogether,maymakeallthedifference,saysChitoChilds.
No,thesecouplesaren’tinterracial.ButblackAmericansininterethnicrelationshipssay
theyhavetheirownuniquesetofchallengesandlessonstolearn.
“They’renotgoingtobelievethosestereotypesanymorebecauseheretheyareevery
daywithaperson;theyknowthatstuffisn’ttrue,”sheexplains.“Theyfallin love,anda
lotofthatisbecausetheopportunityisthere.”
That’showBerylHaroldmetherhusband,JamaarHarold,14yearsago,throughwork.
Shesaysoftheir11yearmarriageblendingJamaicanandAfricanAmericanculturesand
PentecostalandSouthernBaptistcustoms,“Iloveexposinghimtodifferentfoodsand
watchinghiseyeswhenhetastessomethinghereallylikes...just reallyimmersinghim
intomyculture,themusic,thedance,allthat.”
Still,makingacommitmentdoesn’tmeanit’sallsmoothsailingforinterculturalcouples.
AntiguanLenoreMalone,who’sdatingMississippianMicahColeman,saysshehashad
tocometo termswithwhatshechalksupasculturaldifferencesintimeorientation.
“TherehavebeentimeswhenIfeellikehemightnotvaluetime...orsomething
importanttomeifI’mtryingtogetthereontime;Ifindthatit’snotbeingrespectfulto
me,”Malone,25,says.“It’ssomethingwe’reworkingonintermsofmeetinginthe
middle,beingunderstandingofourdifferences.”
ThefirstpointofcontentioninCharlotteFadare’smarriagecamewhenitwastimeto
chooseanameforhernewborndaughter.Atfirstherhusbandinsistedonnamingtheir
child—apracticerootedinNigeriantradition—butshequicklyremindedhim,“She’s
comingoutofme;clearly,I’mgoingtonameher.I’vedonemostofthework.”

12. Later,herdecisionstooptforafullAfricannameandtobreastfeedherdaughtertook
someofherhusband’sNigerianfriendsbysurprise.Shesaysshe’sheardcommentslike,
“You’renotliketherestoftheblackAmericans”— anobservationthatrepresentsa
routetoacceptancethatunsettlesher.
ChitoChildsadvisesinterethniccouplestonavigateinevitablehurdlesby“beingopen
mindedandnotjustholdingontostereotypesthattheymayhaveheardfromtheir
familiesandtheircommunities.”Moreover,shedoesn’tagreethatthecomplications
thesepairscontendwithhavetobedealbreakers.Rather,inherview,differencescan
beseenasabenefit“becauseallrelationshipstakecompromise.”
AsCharlotteFadarelooksforwardtocommemoratingherfirstweddinganniversary,she
reflectsonthelessonsshehaslearnedfromherinterculturalmarriage.Amongthem:
“Youhavetoknowwhoyouarebecausepeoplearegoingtochallengewhoyouareor
whattheythinkyouare,andyouhavetobefirm.”
Plus,sheadds,“Youalsohavetobeopenandunderstandingtowanttolearnand
incorporatetheotherculture...[and]notbeafraidtogobacktothehomecountry…
that’swherehe’sfromandthat’swhatmakeshimwhoheis.”
ErinC.J.RobertsonisasummerinternatTheRoot.