Task 1

Task 1
Comparison and contrast of Mauritius and Netherland
The beliefs, standards, and traditions of culture are represented. Williams et al. (1988) identified the
degree to which norms and values between two companies from different countries vary as a major
barrier in cross-cultural business ties. The disparity in common values and beliefs between home and
host countries is referred to as a cultural gap. Recognizing cultural differences is the first step in
foreseeing potential threats and opportunities for foreign modes of entry in international business.
According to Kogut & Singh (1988), the perceived cultural gap affects managerial decisions to access
some global markets based on the national cultures. This is based on the idea that differences in
national culture obstruct the flow of knowledge (Johanson et al., 1977) Mauritius' cultural diversity is
one of the country's greatest assets, but it can also be a major disadvantage in terms of how education
is delivered in schools. While all schools in the Netherlands are state-funded, they vary in terms of
pedagogy (Maria Montessori, Helen Parkhurst, etc.) and religious affiliation (Catholic, Protestant,
secular). Education and most other social services are funded by the government, although they are
often administered by private, mostly religious, groups. Pillarization is the term for this form of social
segmentation. Mauritius has a population of around 1.2 million people, the majority of whom are of
Indian descent. They are mostly Hindus, with a small number of Muslims. A small percentage of the
population is Chinese, while the majority of the population is made up of Whites (mostly of French
ancestry) and Creoles (of mixed European and African or Asian origin). The members of the general
segment of the population are usually Christians. In the Netherlands, opposing cultural patterns can be
distinguished through the pillarization process. The liberation of religious communities in the nineteenth
and early twentieth centuries was the key driving force behind its growth (Lijphart, 1975). (Lijphart,
1975). This form of self-selected segregation is also a form of internal social regulation. It was widely
considered that religious socialization in one's own schools could avoid the moral decay and unwanted
forms of emancipation advocate, for example, socialism and feminism, in religion circles at the
beginning of the twentieth century. In the last century, the growth of pillarization in the Netherlands can
also be seen as a development of political stability, given that the political elite could sustain over-
division unity. This was possible in a climate where national unity and the survival of individual identities
went hand in hand.
Since the influence of colonialism is still very present in the field of education, the medium of instruction
at school is invariably English. While English is the official language of Mauritius, the majority of the
population speaks French in their daily interactions. However, several Asian languages (Hindi, Urdu,
Mandarin, and Arabic) are taught as part of the curriculum. The Netherlands takes responsibility for
ensuring a diverse educational system, as shown by public and private schools being recognized and
receiving fair funding. This ‘educational equality' allows Islamic and Hindu schools to operate under the
same laws as Catholic, Protestant, and Jewish schools. Nowadays, Catholic schools account for 30%,
Protestant schools for 30%, and secular schools for 30%. In the 1980s and 1990s, the first Islamic schools
were founded. There are now 44 primary schools and two secondary schools based on Islamic values
(less than 1% of all primary schools in the country) (Vermeulen, 2004; Shadid & van Koningsveld, 2006).
In conclusion, it can be said that, in the case of Mauritius, a school's culture is frequently a critical factor
in determining its effectiveness. Loreto Convent Port-Louis' case study demonstrates how the school's
principles and strategies contribute to improved student achievement. Students need to perform well,
have a proper atmosphere, and receive proper moral and academic support. Both of these variables,
when combined with the relationships between the Head, teachers, students, and staff, contribute
significantly to the institution's effectiveness. In the political debate and practice on the diversity and
commonality of education the Netherlands characteristic of "freedom of education" has a peculiar
position. A community can be presented as unique within the pillarization framework. In other words,
the institution's successful organization will lead to a safe and user-friendly atmosphere within the
school where individuals share the same inspiration and norms. In this sense, teamwork is a keyword,
particularly when facing issues or when making decisions. In this respect, school interest is often
expressed. Only in this way can the school accomplish its objective in Mauritius. The Dutch education
system prevails in the Netherlands for consensus and conflict avoidance. Diversity is therefore reduced
to a potentially destructive force that must be carefully channeled. Ethnic minorities in public and
private schools can hardly establish a philosophical and religious life. The distinction is institutional in
focus, making developing a unifying "we" difficult. Depending on the importance of a school's
philosophical and religious identity, students from a context of an ethnic minority face differences or
exclusive philosophical identity which prevail over open dialogue. When orthodox parents are part of
the client base, marketing the Protestant or Islamic profile may lead to the school's larger social
obligation of paying attention to diversity and commonality across religious groups being overlooked.
References
Bottery, M. (1992), The Ethics of Educational Management. London: Cassell.
Bush, T. (1995), Theories of Educational Management. London: Paul Chapman.
Busher, H. and Harris, A. (1999), Leadership in subject matter in secondary schools. School leadership
and Management, 19 (3), 305-317.
Fidler. B., Russell, S. and Simkins, T. (eds.) (1997), Choices for Self-Managing Schools: Autonomy and
responsibility. London: Paul Chapman.
Fang T (1999). Chinese trade negotiation style. Thousand Oaks: Sage
Fang T (2003). A critique of Hofstede's fifth national cultural dimension. International newspaper
of Cross-Cultural Management, 3 (3): 347–368
Fang T (2004). From "Onion" to "Ocean": paradox and change in national cultures. Competitive
document presented at the annual meeting of the Academy of International Affairs (AIB), Beijing,
June 23-26

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Comparison and contrast of Mauritius and Netherland

went hand in hand.

commonality of education the Netherlands characteristic of "freedom of education" has a peculiar

Bush, T. (1995), Theories of Educational Management. London: Paul Chapman.

and Management, 19 (3), 305-317.

Fang T (1999). Chinese trade negotiation style. Thousand Oaks: Sage

of Cross-Cultural Management, 3 (3): 347–368

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