Intercultural training is common practice in many organizations. By cross-cultural management scholars, intercultural training is often critiqued as overly simplistic. The argument is that intercultural trainers lack sophisticated cross-cultural management knowledge. Based on 6 years of ethnographic and auto-ethnographic research, I argue that such a categorical rejection of intercultural training practice as inferior functions as a closure mechanism towards higher scholarly relevance: The problem is not that intercultural training practice is overly simplistic but rather that cross-cultural management scholars fail to consider the actual processes of how intercultural training emerges in a certain (simplistic) and not in another (sophisticated) shape. What is required, is thus an investigation of the actual contexts, actors and chains of events, and of the power-relations underlying them, that bring a certain reality into being. To achieve this goal, I propose a practice approach to genealogy (based on Foucault) which I apply to rich auto-ethnographic and ethnographic material. In doing so, I work with ethnographic material in novel ways and move beyond a previously held, more structuralist, archival and textual approach to genealogy. Exemplifying the benefits of genealogy, I show how intercultural training is implicated by other, more intertwined and local, power-effects than those considered by academia, such as intersections of gender (women trainers), job precariousness, dominant male professionalism, organizational pressures and personal agendas. In walking the reader through the construction of a sample genealogy, I provide academics with a concrete approach of how to challenge taken-for-granted scholarly assumptions and make more impactful contributions to practice.

跨文化培训是许多组织的常见做法。跨文化管理学者经常批评跨文化培训过于简单化。争论的焦点是跨文化培训师缺乏复杂的跨文化管理知识。基于 6 年的民族志和自我民族志研究，我认为这种对跨文化培训实践的绝对拒绝是作为实现更高学术相关性的关闭机制的劣等功能：问题不在于跨文化培训实践过于简单，而是跨文化培训实践- 文化管理学者没有考虑如何实现的实际过程跨文化培训以某种（简单的）形式出现，而不是以另一种（复杂的）形式出现。因此，需要的是对实际背景、参与者和事件链以及它们背后的权力关系进行调查，这些关系使某种现实成为现实。为了实现这一目标，我提出了一种谱系学实践方法（基于福柯），我将其应用于丰富的自动民族志和民族志材料。在这样做的过程中，我以新颖的方式处理民族志材料，并超越了以前持有的、更具结构主义、档案和文本的家谱方法。举例说明谱系学的好处，我展示了跨文化培训如何受到其他比学术界所考虑的更交织和更本地的权力效应的影响，例如性别交叉（女性培训师）、工作不稳定、占主导地位的男性职业精神、组织压力和个人议程。在引导读者构建样本谱系的过程中，我为学者提供了一种具体方法，说明如何挑战理所当然的学术假设并为实践做出更有影响力的贡献。