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CULTURAL DIFFERENCES & WORKPLACE BEHAVIOR.   Term Paper ID:28971 Click to get this paper

Essay Subject: Examines differences between French/European & Arab cultures & how these cultural differences carry over into the workplace.... More...

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Paper Abstract: Examines differences between French/European & Arab cultures & how these cultural differences carry over into the workplace. Cites culture-specific dynamics & customs. Cultural roles. Status of women in Arab cultures. Class stratification in France. Workplace management in context of a global economy. Paper Introduction: This research will examine differences between the Arab and French cultures in relation to how these differences might affect behavior in the workplace. An overview of cultural differences germane to workplace dynamics will be discussed as well as the effect of such differences on organizational behavior and on the behavior of individual actors within an organization, chiefly in European work situations. Introduction The importance of cultural difference to workplace dynamics looms large when it is understood that as of the third-millennial period "the conduct of business is increasingly global." Major multinational corporations (MNCs), such as IBM, that are based in one country do not necessarily receive the bulk of income and earnings from their home country but from overseas. Meanwhile, the workf Text of the Paper: The entire text of the paper is shown below. However, the text is somewhat scrambled. We want to give you as much information as we possibly can about our papers and essays, but we cannot give them away for free. In the text below you will find that while disordered, many of the phrases are essentially intact. From this text you will be able to get a solid sense of the writing style, the concepts addressed, and the sources used in the research paper. [ii]Marilyn Moats Kennedy, "Stabilizing the Destabilized," Across theBoard 33 (May 1996): 53. Introduction The importance of cultural difference to workplace dynamics loomslarge when it is understood that as of the third-millennial period "theconduct of business is increasingly global."[i] Major multinationalcorporations (MNCs), such as IBM, that are based in one country do notnecessarily receive the bulk of income and earnings from their home countrybut from overseas. "Haters and Hated." Commentary 1 2 (August 1996):42-4.Reuters. Cultural Differences and the Workplace Distinctive attributes of French culture have passed into wideunderstanding by way of popular media. In areview of Judith Miller's book about Islamic fundamentalism, Pryce-Jonessummarizes a number of cultural attributes of the Arab world, tying them tothe predominant position of Islam in Arab culture: Over half the Arab population in the Middle East is under the age of twenty; illiteracy and unemployment are rising; the proportion of food grown domestically by Arab and Muslim countries is rapidly dwindling, and these countries are already short of water; almost all export earnings derive from a single commodity-oil. A pronouncedfrancophone bias is perhaps the most striking cultural assertion of France.A French-culture Internet Web site cites "the worldwide appeal of the USmodel," which is secular and pluralistic. Social and cultural context play a significant role in the shapeand content that workplace experience assumes. [xix]Ibid., 265. Hofstede notes the disconnect between the French management model,which appears to be driven by social attributes, and the Anglo-Americanmodel, which appears to be driven by market forces. The ability of Arab women tofunction outside the harem varies with nation-state as of the year 2 ,and has increased since the 194 s. [xviii]Marianne Alireza, At the Drop of a Veil (New York: HoughtonMifflin Company, 1971), 13. However,interpretations of Arab culture provide the basis on which certaininferences about Arab workplace dynamics may be made. Miller[xvii] quotes an Arab to the effect that basically whatit comes down to is that to win is to achieve honor (and power) while tolose is to achieve shame (and lose power). "Stabilizing the Destabilized." Across the Board 33 (May 1996): 53-5.LeLand, John, and Mabry, Marcus. Eickelman, "Inside the Islamic Reformation, WilsonQuarterly 22 (Winter 1998): 82. [iv]A. "The Curse of the Immobile Worker." Harvard Business Review 77 (May 1999) 17.Eickelman, Dale F. Workplace experience may bepredicated of social, economic, and political experience that workers bringto their jobs. French society is known to bestructured along formal lines, with forms of interaction established bylongtime custom and practice. Culture-specific dynamics inform workplace dynamics as well ascorporate behavior by MNCs. Historically, Arab culture has also been highly structured, havinghierarchical and patriarchal norms. Such dynamics could fosterresentments and hostility among workers or among competitors for a givenposition. [xxiv]Ibid., 87. [xx]Reuters, "Proposed Divorce Law Alarms Egyptian Men," Arabia WebSite (Retrieved from World Wide Web, 24 January 2 , athttp://www.arab.com/article/ ,169 ,ArabiaLife-11812, .html). Noting that most Arab regimes"remain authoritarian," Eickelman nevertheless anticipates that trends fedby literacy and mass communications may--over a long period of time--foster"growth of pluralism, tolerance, and civility."[xxiv] One need not be either advocate or opponent of Islamist views to seethat Arab culture in the modern period is definitely marked by instabilityand by possibly by transition and evolution that may have socialimplications over the course of the 21st century. As one Arab man commented:"This law is rubbish because it gives women a right they shouldn't have.The man should be the one who dominates. Now it's us."[xxvi] The implications of this cross-cultural encounter for workplacedynamics can be seen in the fact that mainstream educational and employmentopportunities for most adherents to this subculture are profoundly limited.This is consistent with the class stratification for which France has beennoted and what can be taken as resistance on the part of mainstreamemployers and employees alike to the infusion of new blood into the classstructure that overlays workplace opportunity. [T]his antagonism . The Closed Circle: An Interpretation of the Arabs. I would live with the rest of the family with my widowed mother-in-law as head of the house, my brother-in-law Mohammed and his wife Hayat and their five children.[xviii]A good Arab wife, says Alireza elsewhere, kept to the background; however,Alireza's husband was able to divorce her, over the phone, withoutexplanation, by saying a few simple words and signing a document.[xix] Anequivalent privilege is not allowed wives. However, forceful public debate emergedover women's personal status. It seems useful to recognize that arbitration ofworkplace problems will fall to HRM practitioners as well as to the policymakers of the executive suite. [vi]"A Profile of France Social Customs," French Culture: SocialCustoms--France.com, retrieved from World Wide Web, 24 January 2 ,http://www.france.com/culture/today2.html. But there is a specific Arabconnection as well: This is the new cultural energy in France: blunt, assertive, multiethnic, nurtured in immigrant housing projects rather than the French academies. Sudan is formally constituted as an Islamic state, governedby Islamic law, the sharia, though its population contains Muslim,Christians, and animists. "Developing and Keeping the Best Middle Managers and Other Valuable Employees." Personnel (July-August 1984): 39-52.Miller, Judith. Failure to conform to thelinguistic norm seems an unbreachable difficulty that has become manifestin certain French subcultures, notably a polyglot youth drug subcultureassociated with American ghetto hip-hop music. According toone French-Algerian denizen of this culture: "French culture used to be abaguette, a beret and a Camembert. At times, violations of such protocols have given workersrecourse to de jure enforcement of obligations of institutions, whether bycollective bargaining agreements, government regulatory oversight, orlitigation. God Has Ninety-Nine Names: Reporting From a Militant Middle East. This research will examine differences between the Arab and Frenchcultures in relation to how these differences might affect behavior in theworkplace. "Inside the Islamic Reformation." Wilson Quarterly 22 (Winter 1998): 8 -89.Ferner, A., & Quintanilla, J. The account of an American woman whomarried a Saudi prince in the late 194 s is instructive in this regard: I knew that I must wear the veil and that I would have no social life as I knew it in America--no mixed parties, no movies, no chance to dine out in restaurants, no walking through the streets (under any circumstance), no way I could go to a store or do any of my own shopping. Huntington, "The Clash of Civilizations?" ForeignAffairs 72 (Summer 1993): 28. France is counted among the stable industrial democracies ofthe West and seems likely to remain so, in spite of evidence of a vast andgrowing cultural and economic gap between French native and selectedimmigrant and non-French demographic groups.[xiii] Contemporary Arab culture cuts across discrete nation-states withdifferent historical traditions, providing a locus of cultural unity acrossnational boundaries. By and large, empirical and interpretive researchinto the nexus of workplace and culture appears to have focused far more onAnglo-American and European venues than Arab workplace venues. Literacy and engendered social roles are also inextricablylinked, which means that the position of women is perforce a determinant ofthe cultural baggage that Arab and French employees might bring to theworkplace. [xxi]Latifa Weinman, "Peace and Freedom for Women," Utne Reader 62(March 1994): 94-95. [ix]Ibid., 88. New York: Houghton Mifflin Company, 1971.Champion, David. Instead, it is the culture of the banlieues, a multiethnic mix of Arab, American, Caribbean, African and French idioms that is influencing the way French young people talk, dress, sing, dance and define themselves.[xxv]The roots of this "global ghetto culture," which has penetrated acrossclasses into the popular music culture of French youth, can be found fromsources as far afield as the Bronx and sundry Islamic nations. [x]Ibid. [xv]David Pryce-Jones, The Closed Circle: An Interpretation of theArabs (New York: Harper & Row, 1989), passim. It appears that Islamism is to be distinguished from Islam in Miller'sand Pryce-Jones's formulation, which is undoubtedly informed by Anglo-American values. Sargent, N.K. According to Ferner and Quintanilla,[iv] these inputs appearto be increasing in force despite the economic dominance of American andBritish industrial and technological MNCs in the global economy and despite(or perhaps because of) what has been described as America's worldwidecultural hegemony. However, Arab culture cannot be said to be unitary,and Arab nation-states themselves display evidence of cultural, economic,and political instability. At the Drop of a Veil. The French do not think in terms of managers versus nonmanagers but in terms of cadres versus non-cadres; one becomes cadre by attending the proper schools and one remains it forever; regardless of their actual task, cadres have the privileges of a higher social class, and it is very rare for a non-cadre to cross the ranks.[vii] All of this reflects attachment to what has been equated with a top-down, centralized form of workplace management--undoubtedly different fromAnglo-American experimentations with decentralized management structures,but different from the management styles and workplace dynamics of othercultures as well. "Toasting the 'Hood." Newsweek 26 February 1996: 42-3.Levine, H. Napier, and W.S. New York: Simon & Schuster, 1996.Osterman, P. He has the power of concentration,women are rash in everything."[xx] Some commentators take the view that women do not have second-classstatus in Arab culture. [xxv]John LeLand, and Marcus Mabry, "Toasting the 'Hood," Newsweek 26February 1996: 42. This is consistent with the view that issues ofcultural encounter between and among employees of widely diverse social andnational backgrounds in any given corporate culture may be more decisivedeterminants of individual work experiences than corporate dynamics per se.The workplace, therefore, may become the principal locus of culturalencounter. . . Religion appears to be a paramount reason. Tensions and hostilities between colleagues could well beanticipated where workers' cultural background fosters stereotypicalpresumptions about appropriate social roles for women and men. "Corporate Expatriate HRM Policies, Internationalization, and Performance in the World's Largest MNCs." Management International Review 36 (July 1996): 215-23 ."A Profile of France Social Customs." French Culture: Social Customs-- France.com. Life for me in Arabia would be almost wholly within the home, and even then not in my own home. Ferner, and J. It is an affront to people who think of French culture as the Louvre, Rousseau and Rodin. As if this were not enough of a formula for ominous instability, many of these countries are also in the grip of Islamism--a somewhat unsatisfactory term for the attempt to harness the religion of Islam to current political purposes.[xiv]Elsewhere, Pryce-Jones characterizes Arab culture as highly insular,closing a circle around its social life and customs to prevent scrutinyfrom the outside. "Peace and Freedom for Women." Utne Reader 62 (March 1994): 93-95.----------------------- Notes [i]R.B. Western notions of moral rightand wrong do not come into the Arab equation. Meanwhile, the workforce itself has becomeinternationally mobile, a fact that has been connected to a perception ofdestabilized working environments.[ii] In Europe workers are less likely than American counterparts torelocate in anticipation of job opportunities, not least because welfare-state structures, including any of a variety of employment sinecures,increase "the opportunity cost of migration."[iii] This may reflect thefact that corporate culture dynamics in Europe have a less forceful effectthan national cultures. Some benefit may accrue to organizationsthat hire across cultural lines, despite the hazards associated withengaging and addressing human ambiguity predicated of cultural differencesand prejudices. The francophone bias of French culture suggests that in workplaces inFrance there would be a presumption and expectation that all competentworkers would function exclusively in French. [xxvii]Ibid. [xxvi]Ibid., 43. Weinman describes the conventional Western view offreedom as illusory and that the Western idea that Muslim women have second-class status is wrong. "Proposed Divorce Law Alarms Egyptian Men." Arabia Web Site. . Some workplace conventions in the Anglo-American model are beyondquestion--the importance of promptness, workplace decorum, work rules, andthe like. Z. . Equally, France acknowledges that"Americanization [of culture] is well present in France: However, in order to protect France's cultural identity, the government recently stepped in and enacted some laws aiming at restricting the broadcast of English speaking movies or songs and the use of English vocabulary in general.[xii] Despite evidence of France's linguistic chauvinism, there arerecognizable affinities between French and Anglo-American organizationalphilosophies. "Cultural Constraints in Management Theories." The Academy of Management Executive 7 (February 1993): 81-94.Huntington, Samuel P. But promptness, work rules and decorum have become contentiousissue fronts in Europe, particularly France and Germany, where guaranteedemployment is conceptualized not as an obligation to the bottom line but asan entitlement of social welfare.[v] In some cultures, indeed, workexperience is an aspect of social success embedded in processes of feltand/or enacted social obligation. . For example, in Egypt the issue is whether toallow women to initiate divorce proceedings. A comparison of the social customs of Franceand of various Arab cultures form a useful basis for understanding whyworkplace behavior might become problematic for or at least relevant to theprospect that management cultures might predict and act on the wash ofcultural information. However, in an essay on what he sees as a coming clash ofincompatible civilizations, Huntington sees the behavior of Arab Islamiccivilization more generally as an agent of nation-state antagonism, bothamong Arab nation-states and between Arab and non-Arab states. The result isthat "in country after country, government officials, traditional religiousscholars, and officially sanctioned preachers are finding it very hard tomonopolize the tools of literate culture."[xxii] In particular, saysEickelman,[xxiii] there has emerged a new class of literature, called"generic 'Islamic books,'" which are self-help moral manuals of popularculture, as well as a more formal theological interpretive discourse ofIslam, which has historically been forbidden. [vii]Geert Hofstede, "Cultural Constraints in Management Theories,"The Academy of Management Executive 7 (February 1993): 84. However, as Eickelmancautions, it would be a mistake to see the evolution of Arab culture,particularly along Western lines, as anything like imminent. [xxiii]Ibid., 85. [xi]"Profile." [xii]Ibid. There remainsignificant differences between Arab and French culture. "Multinationals, National Business Systems and HRM: The Enduring Influence of National Identity or a Process of 'Anglo-Saxonization.'" International Journal of Human Resource Management, 9 (August 1998): 71 -31.Hofstede, Geert. These evaluations are consistent with aninterpretation of the strict class stratification of French culture thatinforms workplace styles, as well as with the view that interaction betweenthe sexes is "very flirtatious and not at all confrontational, neither inpublic nor in the professional life."[xi] To put it another way, lines ofworkplace authority in French culture would be drawn sharply along classlines but not as sharply along male-female lines. Peterson, J. In Egypt, Turkey, and Algeria, Islamist andsecular advocates compete for political dominance, often in violent ways.Miller develops the view that in Arab culture, owing chiefly to theIslamist factor, political advocacy is far less a matter of discourse andtransition of governance structures than of an unending series zero-sumpower plays. has been reflected in the on-going civil war in the Sudan between Arabs and blacks, the fighting in Chad between Libyan-supported insurgents and the government, the tensions between Orthodox Christians and Muslims in the Horn of Africa, and the political conflicts, recurring riots and communal violence between Muslims and Christians in Nigeria.[xvi] To be sure, political opposition in the Arab states has been organizedaround Islam. Meanwhile, according to Pryce-Jones,[xv] the screen andtradition of Islam have the effect of preventing self-scrutiny, insteadfostering a tendency, at least on the part of political leaders, torationalize whatever action is taken to preserve political power. In the context of a global economy a good deal of damageundoubtedly awaits organizations that fail to acknowledge the culturaldifferences. Hence the behavioral formality of attentionto dressing well and "obligatory handshaking or cheek kissing" in everydaylife, as well as the linguistic formality of second-person address, in theshape of the second-person plural vous and accompanying verb form ratherthan the second-person singular tu and verb form.[vi] The expectation inFrance that formal titles are to be used by those who address (social oreconomic) superiors or strangers has been formulated as a principle ofclass honor and stratification, in which superiors behave as superior beings and subordinates accept and expect this, conscious of their own lower level in the national hierarchy but also of the honor of their own class. [v]Paul Osterman, "The Great American Job Hunt," Wilson Quarterly 18(Autumn 1994): 49. Quintanilla, "Multinationals, National BusinessSystems and HRM: The Enduring Influence of National Identity or a Processof 'Anglo-Saxonization,'" International Journal of Human ResourceManagement 9 (August 1998): 712ff. In a statistical comparison of Western European, West African, andEast Asian countries, Hofstede positions France as highly associated withpower distance, individualism, and uncertainty avoidance, moderatelyassociated with sex-identified social roles, and least associated with thelong-term perspective. It is possible that Arab workers with strong psychoemotionalattachments to traditional Arab culture would resent having femalecolleagues in general and in particular resent or resist working under afemale manager's authority. Perhaps the most striking three cultural differences between theFrench and the Arabs is the patriarchy, dominance of Islam, and widespreadilliteracy in Arab culture on one side and the rough gender equivalence ofsocial roles, secularism, and highly developed literacy of French cultureon the other. [xvii]Judith Miller, God Has Ninety-Nine Names: Reporting From aMilitant Middle East (New York: Simon & Schuster, 1996), 429ff. [xvi]Samuel P. Retrieved from World Wide Web, 24 January 2 , http://www.france.com/culture/today2.html.Pryce-Jones, David. Hofstede analyzes the nexus of culture, which he definesas "the collective programming of the mind which distinguishes one group orcategory of people from another,"[viii] and management style with referenceto a five-part taxonomy comprising what he calls "dimensions": PowerDistance (i.e., relationship between superiors and subordinates);Individualism (as distinguished from group identification); Masculinity andFemininity (representing well-entrenched and distinctively traditionalpsychoemotional social roles); Uncertainty Avoidance (i.e., "the degree towhich people in a country prefer structured over unstructured" socialroles, expectations, situations)[ix]; Long-term versus Short-termOrientation (persistence and future orientation vis-à-vis respect fortraditional behavior, attitudes).[x] His focus is on national, notcorporate culture. BibliographyAlireza, Marianne. Shim, "CorporateExpatriate HRM Policies, Internationalization, and Performance in theWorld's Largest MNCs," Management International Review 36 (July 1996): 215. Muslim women's acceptance of social limits, sheexplains, allows them to discard slavery to whims, fantasies, and desiresin favor of a higher order of inner freedom.[xxi] There is also a view thatArab culture in the near future will be marked by an Islamic Reformationmore or less equivalent to the Protestant Reformation in the 16th century.Eickelman points to the opening of educational opportunities to Arab women,who as a group have historically not been educated, as well as to anincreasingly secularist attitude of many ordinary Muslims. [xxii]Dale F. A sufficient account of organizational behavior in any given culturemust itself take into account the ambient societal, political, and economicinputs. [xiii]John LeLand and Marcus Mabry, "Toasting the 'Hood," Newsweek 26February 1996: 42. Equally, it is conceivable that well-educated Arab applicants for ajob might not be given appropriate consideration by French employers, whomight presume the inferiority of Arab education. New York: Harper & Row, 1989.________. Retrieved from World Wide Web, 24 January 2 , at http://www.arab.com/article/ ,169 ,ArabiaLife-11812, .html.Weinman, Latifa. [iii]David Champion, "The Curse of the Immobile Worker," HarvardBusiness Review 77 (May 1999): 17. An overview of cultural differences germane to workplacedynamics will be discussed as well as the effect of such differences onorganizational behavior and on the behavior of individual actors within anorganization, chiefly in European work situations. [xiv]David Pryce-Jones, "Haters and Hated," Commentary 1 2 (August1996): 42. Conclusion Where encounters on the boundary of culture take the form ofconfrontation, difficulties of managing workplace comity and productivityare bound to emerge. A further complication isthe talk among some of the subculture's adherents, who cite the uprisingsof 1968 and 1992 in Paris, of breaking out of the ghetto--though notnecessarily across cadre ranks--by means of guns, revolution, and violence.Accordingly, LeLand and Mabry describe France's version of hip-hop cultureas both invigorating for France and a signal of the erosion of Frenchcultural tradition.[xxvii] The element of confrontation seems difficult toignore in the societal context and impossible to discount as a potentialdifficulty for maintaining the stability of certain work environments.Equally hard to ignore is the waste of human capital that suchconfrontation represents. It isconceivable, for example, that French employees might distrust theintellectual capabilities of Arab colleagues, however well educated thelatter. [viii]Ibid., 87. "The Great American Job Hunt." Wilson Quarterly, 18 (Autumn 1994): 46-55.Peterson, R.B., Sargent, J., Napier, N.K., & Shim, W.S. "The Clash of Civilizations?" Foreign Affairs 72 (Summer 1993): 22-49.Kennedy, Marilyn Moats. If this paper is not what you are looking for, you can search again: Search for: or Click here to request an essay written just for you.