At the time of drafting the UN Convention on the Prevention and Punishment of the Crime of Genocide (Genocide Convention), the drafters were hopeful that the document will be the response needed to ensure that the world would never again witness such atrocities as committed by the Nazi regime. While, arguably, there has been no such great loss of human lives as during WWII, genocidal incidents have and still take place. After WWII, we have witnessed the genocides in Cambodia, Rwanda, Bosnia, Darfur, to name only a few. The responses to these atrocities have always been inadequate. Every time the world leaders would come together to renew their promise of ‘Never Again’. However, the promise has never materialised. In 2014, Daesh unleashed genocide against religious minorities in Syria and Iraq. Before the world managed to shake off from the atrocities, in 2016, the Burmese military launched a genocidal campaign against the Rohingya Muslims in Myanmar. This was followed by reports of ever-growing atrocities against Christian minorities in Nigeria. Without waiting too long, in 2018, China proceeded with its genocidal campaign against the Uyghur Muslims. In 2020, the Tigrayans became the victims of ethnic targeting. Five cases of mass atrocities that, in the space of just five years, all easily meet the legal definition of genocide. Again, the response that followed each case has been inadequate and unable to make a difference to the targeted communities. This legacy does not give much hope for the future. The question that this books hopes to address is what needs to change to ensure that we are better equipped to address genocide and prevent the crime in the future.
The issue of cross-cultural movements of professionals within organizations in the 21st century’s network-style of the global organization has created the question of how to prepare professionals to meet the demands of satisfactory service in a culture different from their home culture. The absence of the cross-cultural preparation of the professionals is causing cross-cultural maladjustments among many professionals, and the Nigerian Catholic priests who move from Nigeria to the United States face this reality. Given the shortage of priests in the United States, the U.S. Roman Catholic Church recruits many priests from overseas, and a significant number of these priests are being recruited from Nigeria whose culture is very different from the U.S. culture. The work of these well-educated priests helps to solve the priest shortage problem but is creating new challenges in some Catholic parishes because of cultural differences. The priests continually face cross-cultural challenges to succeed in their pastoral work. There is little research on the cross-cultural challenges and other experiences of these priests in adjustment and in carrying out their duties. This qualitative study investigated the cross-cultural experiences of Nigerian priests serving in the United States. Interviews with some Nigerian priests serving in the four different geographical regions of the United States yielded important discoveries that comprised of some common challenges and some common strategies to facilitate adjustment. The findings indicated that a cross-cultural preparation before arrival to the United States could reduce the cross-cultural maladjustments and its effects on the pastoral works of these awesome priests. The discoveries influenced the recommendation of Kolb’s Learning Theory to design a pre-departure cross-cultural training for Nigerian priests. The study offers an invaluable contribution to the tools that will help expatriates for cross-cultural adjustment and intercultural relations when they work in a foreign environment.
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