Cultural Intelligence Report: Ainu Group, Hospitality Industry, NZ

This report examines the cultural intelligence of the Ainu people of Japan, focusing on their historical background, cultural practices, and the challenges they face. The report provides a detailed analysis of the Ainu group, including their origins, language, and cultural evolution, and highlights the impact of historical events on their cultural identity. The core of the report centers on developing a cultural intelligence training plan for a New Zealand hospitality organization to educate staff about the Ainu group. The training plan includes methods like showing pictures and videos, showcasing artifacts, vocational programs, and language programs to enhance staff's understanding of the Ainu culture. The report emphasizes the importance of cultural sensitivity and awareness in the hospitality sector, offering insights into how to improve intercultural communication and foster a more inclusive environment for both staff and guests. The report also includes references to support the analysis and findings.

Running head: CULTURAL INTELLIGENCE
Cultural Intelligence
Name of the University:
Name of the Student:
Author Note:

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Cultural Intelligence:
Cultural intelligence refers to the understanding of the distinctiveness presented in
different culture and addressing those differences in an effective manner. This term is
essentially used in the organizational set up, educational institutions, government processes
and for the academic research purposes. In the organizational set up the employees come
from different societies, in the educational institutions the teachers and the students are from
different cultural perspectives, and further, the governmental set ups of the countries find it
imperative to address to the cultural issues that are often perceived in a social set up.
Therefore, the cultural intelligence or cultural quotient (CQ) is perceived as the way to
practice tolerance in the diversified cultural set up that is perceived with cross- cultural
interaction process (Ng, 2013). Therefore, the term is essentially practices at the business,
organizational, educational and institutional set ups. It is understood as the capability of the
people to juggle between the personal culture and the culture of the place they are employed
at and work effectively across these different cultures. The term was coined by Soon Ang and
Linn Van Dyne (2015), in order to measure and predict the intercultural performances and the
cross- cultural competence, and it tries to measure the capabilities in the form of intelligence.
In the following essay, therefore, the Ainu Group of Japan will be discussed, being
one of the oldest aboriginal groups, who are still continuing with their old ways and old
habits and the significance to teach the group to understand the cultural importance of their
community and to empower the group in order to increase their cultural quotient, so that they
can address the socio- cultural issues, that they are perceived with, on their own.
Background of the Cultural Group:
The Ainu people of japan, are regarded as the first sapiens to emerge in the country and were
formerly known as, Hokkaido and Honshu. The Ainu culture was originated from an

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assimilation of Jomon, Okhotsk and Satsumon cultures (Sjorbeg, 2013). Previously, the
people had no knowledge of Japanese culture and language, but as they were captured by the
Japanese, in the early 9th century, that had changed their course of life. The "Ainu Culture"
stretched out from around 1400 to the mid 1700 s. As indicated by one hypothesis, the
Satsumon Culture formed into the Ainu Culture through the impact of the Okhotsk Culture.
Be that as it may, this hypothesis isn't a demonstrated one. In the mid-1400 s, the Japanese
broadened their impact over southern Hokkaido, principally Esashi and Matsumae.
Afterward, they came to operation press the Ainu. To oppose the mistreatment by the
Japanese, according to Nakamura (2015), the Ainu pursued the Battle of Kosyamain in 1457,
the Battle of Syaksyain in 1669, and the Battle of Kunasiri-Menasi in 1789. The Ainu lost
each time. Subsequent to losing the Battle of Kunasiri-Menasi specifically, the Ainu fell
totally under the control of the Japanese.
They stayed abused and misused by the Japanese until the Meiji period. In the Meiji period,
under the administration arrangement of digestion, the Ainu were precluded from watching
their everyday traditions. Given the status of previous natives, the Ainu were compelled to
keep Japanese day by day traditions. In 1899, the Hokkaido Aborigine Protection Act was
passed. The demonstration principally meant to give alleviation to the Ainu and help them
become occupied with farming (Maruyama, 2014). Be that as it may, the demonstration
assigned the Ainu as "previous natives" and explained the refinement between the Japanese
and the Ainu. In the late Meiji time, with an expanding number of Japanese colonizing
Hokkaido from Honshu, the persecution and abuse of the Ainu was done by victimizing
them. Victimization of the Ainu still continues today and has turned in a noteworthy social
issue. At the Hokkaido Ainu Convention in Shizunai, Hokkaido, in 1946, the Hokkaido Ainu
Association was built up basically to give advanced education and team up in the

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development of social welfare offices. In 1961, the affiliation changed its name to the
Hokkaido Utari Association (Beardsley & Smith, 2013).
Moreover, nowadays, different exercises are in effect enthusiastically elevated to resuscitate
the Ainu language and to safeguard and keep up Ainu culture, for example, customary
moving and different services. Ainu language classes are being held in different pieces of
Hokkaido. Additionally, relationship to safeguard conventional moving have been sorted out
to resuscitate and direct services, for example, iyomante and chipsanke. The authority
evaluated number of the Ainu is 25,000, however informally the number is assessed at
200,000, the same number of Ainu have been totally absorbed into Japanese society and have
no learning of their parentage (Lee & Hasegaswa, 2013).
Training Plan:
The planners of the cultural development association must incorporate a simple and
detailed plan that has a holistic attitude, which will enable the people to a gain a perception of
the prospects of their culture, and further help them to achieve a development economically
and socially.
Training Methods and Objectives:
Methods Objectives
Showing pictures and playing videos
of culture and traditions of various
places
The people of the community must have a clear
perception of the cultures of other societies,
which will enable them to understand the
distinctiveness and appealing characters of their
culture.
Showing artefacts and pictures of their
own culture and tradition.
The objective is to making the people understand
the cultural evolutions that they had and the
richness of their own culture.
Small vocational programs To make the people of the community empowered
so that they can apply the knowledge in order to
gain a sustainable development attitude and grow
themselves financially.
Language Program To include a sustainable approach the people of
the community must have an understanding of the

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dominant language of the country, as that would
help them to indulge into conversations and trade
relations with the organizations of the country
(Cram et al., 2015).
Teaching them about the cultural traits
and empowering tem about the places
where they stay.
It is seen that the Ainu people can excel in the
tourism business. The place is situated at the
juncture of land and sea that makes the place an
amazing place to visit and relax and enjoy.
Therefore, the researchers are of the opinion that
the Ainu people should be empowered with
language of the country and the must have a
proper idea of the place in order to get a conduct a
tourism business. This will provide the people
with employment opportunities and also will
provide them to have an economical growth
within the country.
Conclusion:
Upon conducting studies, the researchers are of the opinion that the people of the
community lack the cultural intelligence that are needed to initiate development within the
social structure and to increase the cultural intelligence among the population. They lack the
knowledge and the approach of initiating development within the social structure, therefore, it
is necessary that the people of the community is empowered with knowledge of their own
culture and the language of the country to incorporate the development process into the
system.

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References:
Ang, S., & Van Dyne, L. (2015). Handbook of cultural intelligence. Routledge.
Beardsley, R. K., & Smith, R. J. (Eds.). (2013). Japanese culture: Its development and
characteristics. Routledge.
Hudson, M. J., Lewallen, A. E., & Watson, M. K. (2014). Beyond Ainu studies: changing
academic and public perspectives. University of Hawai'i Press.
Lee, S., & Hasegawa, T. (2013). Evolution of the Ainu language in space and time. PLoS
One, 8(4), e62243.
Maruyama, H. (2014). Japan's Policies Towards the Ainu Language and Culture with Special
Reference to North Fennoscandian Sami Policies. Acta Borealia, 31(2), 152-175.
Nakamura, N. (2015). Being Indigenous in a non-Indigenous environment: identity politics of
the Dogai Ainu and new Indigenous policies of Japan. Environment and Planning
A, 47(3), 660-675.
Ng, R. (2013). Cultural intelligence. The Encyclopedia of Cross‐Cultural Psychology, 310-
313.
Sjoberg, K. (2013). The Return of Ainu: Cultural mobilization and the practice of ethnicity in
Japan. Routledge.
Smith, P. B., Fischer, R., Vignoles, V. L., & Bond, M. H. (2013). Understanding social
psychology across cultures: Engaging with others in a changing world. Sage.