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2003 SAGE Publications
www.sagepublications.com
1470-5958 [200312]3:3;347–368;038866
CCM International Journal of
Cross Cultural
2003 Vol 3(3): 347–368 Management
© 2003 SAGE Publications. All rights reserved. Not for commercial use or unauthorized distribution.
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to what extent, and in what circumstances a
group of people behave as both individualists
and collectivists; why subcultures and regional
cultures within and across a national
culture can differ diametrically from the
national culture; why and how contingencies,
i.e. particularistic and unexpected events,
can ignite a cultural change process and contribute
to eventual and continuous transformation
of a culture into its opposite. The
Yin Yang philosophy empowers us with an
important perspective to develop a dynamic
and holistic approach to cross cultural
research. In line with the philosophical spirit
of Yin Yang, recent interest in paradox,
pluralism, postmodernism, and change in
organization and management studies (e.g.
Clegg, 2002; Clegg et al., 2002; Glynn et al.,
2000; Kilduff and Dougherty, 2000; Kilduff
and Mehra, 1997; Leana and Barry, 2000;
Lewis, 2000; Poole and Van de Ven, 1989;
Quinn and Cameron, 1988) offers important
insights from which we cross cultural management
researchers can learn and borrow.
Geert Hofstede is a great scholar of our
times; he has been inspiring us to catch up
and move on.6 Culture is full of life, energy,
complexity, diversity and paradox. Our cross
cultural theories should capture such dynamism.
Notes
The first draft of this article was presented at
The Academy of Management Annual Meeting,
San Diego, 9–12 August 1998. I would like to
thank the two IJCCM anonymous reviewers and
the IJCCM Editor Terence Jackson for pushing
me to clarify and sharpen my arguments. Thanks
also go to many researchers with whom I have
had inspiring discussions on the subject that the
article tackles.
1 In Hofstede’s initial study (1980), 40
countries were included; in his later study
(1983a), 13 more countries were added. For
the sake of simplicity, the term ‘countries’ in
this article refers to ‘countries and regions’.
2 Hofstede (1993: 90) writes: ‘It [Confucian
dynamism] was composed, both on the
positive and on the negative side, from items
that had not been included in the IBM
studies but were present in the Chinese
Value Survey because they were rooted in
the teachings of Confucius. I labeled this
dimension: Long-term versus Short-term
Orientation.’
3 Here ‘fit’ is meant in a functionalist
paradigm.
4 Guanxi (‘relationship’, ‘personal contacts’,
‘connections’), Yin Yang, and Wu Wei
(‘doing nothing’, ‘to act without acting’) as
indigenous Chinese values are discussed
extensively in the Chinese culture and
management literature (e.g. Ambler, 1994;
Chan, 1963; Chen, 2001, 2002; Cooper,
1990; Davies et al., 1995; Fan, 2002; Fang,
1999; Lin, 1996; Luo, 2000; Pye, 1982;
Redding, 1990; Xin and Pearce, 1996; Yang,
1994; Yeung and Tung, 1996). Wu Wei is
also believed to be ‘at the center of the Taoist
paradigm’ (Redding, 1990: 50).
5 Based on personal communication with J.P.
Singh.
6 Geert Hofstede (2001: 466) holds that his
work ‘does no本论文由英语论文网提供整理，提供论文代写，英语论文代写，代写论文，代写英语论文，代写留学生论文，代写英文论文，留学生论文代写相关核心关键词搜索。