The amplitude of the spectrum of theories related to the subjects of the research demanded an appropriate amalgamation of them to comprehend the combined effect that each seems to have on the ensemble. Cultural dimensions (Hofstede, 1980) have been applied in multiple contexts and as detailed in the literature exposition was used in Chinese setting to expose their composition. China’s population power distance was ranking at 80 points and collectivist/individualist exposing low result at 20 (Hofstede, 2013a), this was confirmed by Shi and Wang (2011) with the GLOBE standard displaying high Institutional group collectivism beside prohibitive power distance.
This was not a static phenomenon the evolution of the society and the globalization had influence on the evolution of the dimensions with the mutation and the construction of the national culture (Jain, 2013). Ubiquitous numbers of considerations have permeating effect on the values and morals of a society such as economic expansion, education, electronic media, prosperity, modes of production, and mobility (Hofstede, 2001; Triandis, 1995; Allik and Realo, 2004; Hsu, 1993; Yang, 1988). All of those factors have been present in the considerable metamorphosis of the Chinese civilization after the leap forward initiated by Deng Xiaoping with the opening of the
…show more content…
The evolution of the Chinese economy and the transmutation of the values and culture after their entry in the global club of economic powerhouse have modified the dynamic inside both public and private organizations. Knowledge transfer between the parent company and the subsidiaries with technological, technical and managerial know-how have created a new emphasis on the process of KT and the importance of the transmission of both tacit and explicit knowledge inside the
Throughout, 1900- 1950 there were a number of changes and continuities in China. From the fall of the dynasties to the rise of the Communist Party, these changes shaped China’s government and society. Although, many political changes were made multiple continuities were held constant such as, consistent rebellions and the lack of democracy.
Morton, W. Scott, and Charlton M. Lewis. China: Its History and Culture. 4th Edition. New York: McGraw-Hill, 2005.
Joanna Walley-Cohen is a professor of History at New York University and written two books on the subject on China (Exile in Mid-Qing China: Banishment to Xinjiang, 1758-1820 and The Sextants of Beijing.) In this book, The Sextants of Beijing: Global Currents in Chinese History Joanna Waley-Cohen refutes the long held notion that Chinese civilization is “monolithic, unchanging, and perennially cut off from the rest of the world.”(Waley-Cohen BackCover) Although the book lacks visual aides, there are two small maps in the entire book, it conveys her theory well enough and delivers an explanative, meticulous, although boring, account of Chinese history spanning from 200 B.C.E. until 1997 C.E. Ms. Cohen helps us “understand the many levels at which the Chinese across two millennia have used or integrated elements of foreign beliefs or technologies”(Jonathan D. Spence), and gives the reader a “Complling revisionist history of Chinese foreign relations” (Kirkus Reviews).
In the minds of Chinese people, Deng Xiaoping is considered as one of the most powerful leader of the People’s Republic of China from late 1970’s until he died in 1997. His noteworthy efforts to bring back China’s prosperity following the consequences of the Cultural Revolution resulted in the country’s economic, cultural and social expansion. The outcome of his passion and belief in the potential of China is still noticeable today.
Li, K., & Mengyan, F. (2013). A historical survey on modernization of Chinese culture. Asian Social Science, 9(4), 129-132. doi:10.5539/ass.v9n4p129
China would like to think of themselves as living in a microcosm. Foreigners are almost inferiors to China because each culture is so different that any influence foreigners would encourage to Chinese men would only be observed rather than accepted. Persistent Westerners hardly made any influence on China. Two different views upon Western impact on China were compared between J.A. Hobson’s Imperialism and Mike Davis’s Late Victorian Holocaust. Hobson’s coverage on China was a perspective written a century earlier than Davis’s coverage. The comparison of China on different timelines can explain the progress China has made, although between the two coverages, China was still adamant in preserving their culture and traditions.
China is a country that has traditionally had a clearly defined social hierarchy. The teachings of Confucius, the famous Chinese philosopher, embodied the Chinese social structure. He thought set roles and rank were vital for a society to function harmoniously. If an individual tried to deviate from their prescribed role, the country’s social order would be threatened. For centuries, China has had a citizenship comprised of 80% to 90% farmers, a small amount of specialized craftsmen, and a few elite families that controlled and drove society. Through the generations, the strictly defined roles of Confucius have died away, but his ideas of hierarchy are still ingrained in the Chinese way of thinking.
(1994). Beyond Individualism/Collectivism: New Cultural Dimensions of Values. In U.Kim, H.C. Triandis, C. Kagitcibasi, S. Choi & G. Yoon (Eds.). Individualism and Collectivism: Theory, Method, and Applications. Thousand Oaks, CA: Sage, pp. 112-115.
During the 1890’s, the Chinese people felt that foreigners not only had brought commercial and territorial demands but also had corroded the Chinese culture. Educated Chinese felt that foreigners humiliated China and they resented even the lowliest European clerk. China then was bombarded with European religion, science, and art from the Jesuit missionaries. As time passed, the power of China grew weaker because successive emperors failed to bring China into the modern world.
In the last section, I get to know that individualism is the symbol of freedom and liberty, but it will also cause lots of problem like the abuse of guns and drugs. Collectivism is criticized as taking away the freedom and forbidden a lots human rights, but still, according to Zha et al. (2010), “historically, the collectivism of China, on the other hand, may influence its citizens to become highly skilled, qualified citizens who place societal needs above personal ones” (p. 363). Americans are better at creative area, but Chinese people have advantages on mathematics. Everything can be controversial, so does individualism and collectivism.
90) describes people in collectivist cultures rely heavily on “in-groups which look after them in exchange for loyalty.” China and Japan are high power distance cultures. They have a hierarchical structure where societal movement is minimal. Hao (2015) describes collectivist cultures to place emphasis on “what is best for the social institutions that [an individual] belongs to over personal ambitions and goals.” Both Chinese and Japanese cultures are motivated and driven by success as seen by evidence on each countries emphasis on the importance of education (Country Comparison. n.d.). Long-term orientation allows both countries to prepare for the future and achieve long-term goals. While practical in their efforts they are “working to serve [future] generations” (Country Comparison. n.d.). Leisure time is not an emphasis in either culture and leads to “self-restraint and the emphasis on hard work and achievement” defining both China and Japan as restrained cultures (Hao,
... if we are to disregard Luciani’s deconstruction of the concept of modernity as explored above – which casts doubt over what it means to be modern – it is clear that even in Lipset's terms, modern day China is a testament to the failure of modernization's teleology. As yet, there are no signs of burgeoning political freedom or free elections despite the rising power of the country and the very real probability that it may soon challenge America's coveted 'last remaining superpower' status. Despite the superficial presence of MacDonald's, it remains fundamentally unrecognizable to Western eyes, and there seems to be little chance of it turning to democracy, so long as the regime continues to exercise authoritarian rule by denying a culture of openness in purported favour of one of ‘collective security’.
Historical conceptions of China’s culture and global position shaped the PRC’s perspective. Central to this is Sino-centrism and its edict from heaven for dynastic China to spread civilisation (Xinning 2001: 70). Imperial China’s tribute system represented a “Pax Sinica” and the physical manifestation of Sino-centrism, with its success affirming Chinese cultural superiority (Y. Zhang 2001: 52). Instructive in this is Sino-centrism’s similarity to, and conflict with American Manifest Destiny, itself an articulation that Anglo-Saxon American’s are God’s chosen people, with a superior culture and who are pre-ordained to spread civilisation to inferior peoples (Hollander 2009: 169). The PRC’s nationalism can be seen in part as a rejection of this competing celestial mandate, linking China’s decline to foreign intervention and the acceding to unequal treaties that saw the loss of peripheral territories considered intrinsic to historic China (Kissinger 2011: 112). In this way, the PRC’s formation as a modern nation state is the recrudescence of Sino-...
The dimensions of culture came as a result of a research conducted by Greet Hofstede. The study investigated how culture in a workplace can be influenced by values of the people. In his view, culture is defined as the collective programming of the human brain that helps in distinguishing a group from another one. Moreover, the programming of the human mind influences the patterns, values and perspectives that define a certain community or nation. Hofstede developed a model of the national culture that is made of six dimensions. In addition to that, the cultural dimensions demonstrate the personal preferences on affairs that can be easily distinguished from that of individuals from another nation. Using the model, it is easy to identify systematic differences between the selected nations in terms of values (Hofstede). This paper discusses the cultural dimensions to compare the United States of America and China. The dimensions include Power Distance, Masculinity versus Femininity, Uncertainty Avoidance Index, and Individualism versus collectivism, Indulgence versus Restraint and long-term orientation versus short term normative orientation.
Hofstede has identified five different cultural dimensions. These dimensions include power-distance, individualism/collectivism, masculinity/femininity, uncertainty avoidance and lastly long term orientation. According to Hofstede, power distance is the first dimension which translates to how all individuals in a society aren't equal and there is a decent amount of inequality when it comes to the division of power. The second dimension involves the theme of individualism which translates to the degree of interdependence as well as how we identify ourselves in terms of "I" or "We". Additionally, Hofstede states that in individualist societies we tend to look only after ourselves and our blood family, however, in collectivistic societies individuals identify themselves as part of groups and take care of each other in exchange for loyalty. The third dimension would be masculinity/ femininity. A high score would translate to a masculine culture which demonstrates a culture driven by competition, achievement and success. On the other hand, a low score which demonstrates a feminine culture shows that the dominant traits involves caring for others and quality of life. The fourth dimension involves uncertainty avoidance which translates to how a society deals with not knowing how the future is going to turn out. This amount of vagueness brings about anxiety and different cultures deal with this issue differently. The fifth and final cultural dimension according to Hofstede is long term orientat...