Author: Anna

The power of being a “Gaikokujin” in Japan [Part 4]

by Anna
Published on: February 4, 2021
Categories: Gaikokujin, Uncategorized
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Common Gaikokujin mistakes  – How to not be seen as a jerk
[ Collaborative blog written by Anna Pinsky and David Wagner ]

While the list of “How could I have done that?” is endless, we discuss some common mistakes Gaikokujin make that we have observed in the workplace with Japanese.  

Consensus decision making – it’s not just about what is said in the meeting

It does not take long to learn that many Japanese are most comfortable when working in teams or in a group.  Responsibilities are shared, cooperation is generally smooth, and consensus on decisions thereby achieved.  Yet it is attaining consensus formation where we find many non-Japanese are challenged.  What to do and how to do it?  While there are no standard or simple answers, we know cultural norms dictate the terms.

One such traditional norm is “nemawashi”.  Nemawashii is, in essence, the act of forming a consensus among the various players involved before the actual meeting occurs. Thus, when the actual meeting happens everyone knows what is coming and the process becomes a rubber stamp event.  In other words, nemawashii establishes a consensus through idea exchange so that agreement is reached by a majority of those involved before the meeting even occurs. Conflict is reduced and there are normally few surprises.  

This is not to say that decisions are never actually made in an actual meeting. They are, but many Japanese are not experienced or accustomed to making decisions on the spot. And, in fact, training on how to do so is often needed to be impactful.  However, in face-to-face or internet-based meetings, it is best to be patient, be seen as a team player, and not be too pushy.

Meetings and the value of knowing when not to speak

For many non-Japanese, it is hard not to want to dive in immediately with suggestions or ideas to solve the problem at hand. Doing so in a traditional meeting usually leads to non-Japanese dominating the flow – and many Japanese are happy to sit back and watch it all unfold as it is low risk and entertaining to see.  Instead of jumping in with opinions, you can often play a more valuable role of noticing who is not speaking and invite more voices around the table for their ideas. This not only enables you to embody inclusive behavior and leadership but also helps everyone around the table get a much better sense of what is really going on but not necessarily being said.

And, it would be remiss of us not to share here that there is more than one category of “gaikokujin”.  As outsiders coming from predominantly white, western and English-speaking cultures, we are often treated as VIPs or experts even in situations in which we have no right or experience to be seen as such. Dave Spector*, an icon in the Japanese media for over 30 years, is one case in point.  He often comments on American/global affairs even though he does not have a degree or academic background in foreign policy or political science.  

Even with media darlings such as Mr. Spector, it is well known that non-Japanese on the whole can experience discrimination and obstacles in Japan. Is this discrimination or lack of awareness and what is the difference? Perhaps we can cover this in another article.  The discussion about “gaijin” vs. “gaikokujin” is full of definition debate, but as we noted in an earlier piece in this series, “gaikokujin” or “outside country person” is generally the preferred phrase. We’ll comment more on this later on in this series.

Don’t be led astray by stereotypical Japanese business custom training

Although we do speak in generalizations in order to draw out some trends and patterns, it is good to remember that each organization in Japan, like any organization regardless of location, is unique with its own explicit and implicit rules, expectations and behaviors. 

Just to share one example, we have both worked in organizations which break the norm of so-called typical Japanese cross-cultural business culture. Here is an example of some of the contrasts we have experienced:  Working in a family run business in which polite language was not the norm and in fact the work ethic was only to talk if it was about work. One employee even got verbally reprimanded for talking about the weather!  This same organization had a significant absence of meetings – only met when a decision needed to be made.  This is quite a contrast to other organizations in which we have worked, and to what you might hear in typical Japanese business culture training, which will most likely stress politeness and consensus-building meetings as the norm. 

Thus, one clear take away is to remember that background national culture and history may influence the organizational culture, but as with any organization there are other aspects which can be stronger drivers for culture and behavior such as the industry or historical context of the organization.  

Focus on discovery and learning mode from Day 1

In this respect, we would recommend starting from Day 1 in discovery mode to understand the communication styles of the teams and organization more broadly.  Cross-cultural communication models and frameworks can be helpful to structure and organize the learning curve. 

One such model is the six dimensions of cultural difference (1. Directness, 2. Enthusiasm 3. Formality, 4. Assertiveness, 5.Self-Promotion, 6. Personal Disclosure ) by Professor Andy Molinsky.** 

You can use such a model to conduct a self-assessment and compare it with the existing cultural communication style of a new team that you are joining.  For example, you might evaluate yourself as “high” on the dimension of Enthusiasm, but observations indicate that the team shows up as “low” on the same dimension. This would be a good indicator of where you might need to adjust your own style to be more effective in the team context. Alternatively, this is a useful self-assessment for all team members to do in order to understand and compare their own preferences. They can then work together to see how the team can increase awareness of their own diversity of style, and work together to create a more inclusive team environment.  (You can find a quick and scrappy spreadsheet tool for a self versus team cultural difference assessment here )

In this article we have provided some general hints and tips on how to avoid the mistakes that many of us have made. We hope it will be helpful in understanding how to get the most of your “outsider” gaikokujin status in effecting positive change in Japan regardless of your role, organization and work context.

*    https://en.wikipedia.org/wiki/Dave_Spector
**  Global dexterity references by Professor A. Molinsky: 

Molinsky, A. (2013). Global dexterity: How to adapt your behavior across cultures without losing yourself in the process. Boston: Harvard Business Review Press
Molinsky, A. (5 September 2017). Want to Boost Your Cultural Intelligence? Do This 1 Thing First. Inc.com. https://www.inc.com/andy-molinsky/want-to-boost-your-cultural-intelligence-do-this-1.htm

Anna Pinsky specializes in organizational development and transformation with 15+ years experience advising global organizations in Japan and across Asia. 
David Wagner is a 35 year veteran of achieving behavioral adaptation inside 550+ organizations across Japan, Asia, Europe, North America and the Middle East. 

View from Roppongi Mori Hills Tower towards Tokyo Tower

The power of being a “Gaikokujin” in Japan [Part 3]

by Anna
Published on: January 25, 2021
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How Gaikokujin can help balance tradition and innovation

[ Written by Anna Pinsky and David Wagner ]

In this segment, we feel it is worth calling out an often overlooked benefit of having gaikokujin work alongside Japanese in organizations:  balancing tradition with innovation.

It is precisely because of the “outside” perspective that “gaikokujin” bring that means they can find a way forward by challenging long-held traditional organizational assumptions while unearthing what aspects of the past stories and rituals have untapped potential to help the organization grow and adapt in the future.

Readers who have lived in Japan already know how different the “real Japan” is compared to the image portrayed in the media with segments on sumo wrestlers or geisha.  Indeed, typical Japanese employees these days are more likely to have an interest in football or baseball than sumo wrestling or karate.  

This may seem like a glib point but there is a more serious angle for organizations – for anyone wanting to create a workplace that takes advantage of both tradition and innovation, it may well be the non-Japanese employees who can speak with equal credibility about observed customs.   

Take the sphere of sports or well-being as one example. You will find that it is non-Japanese who are increasingly likely to dedicate themselves and espouse the values of traditional Japanese martial arts.  Then there are individuals, like Alex Kerr with his initiatives to restore traditional Japanese housing, who have played a significant role in revitalizing interest around different aspects of traditional Japanese culture. (In addition, Kerr’s decades of longevity in Japan garner deep respect by many Japanese for his willingness to learn, accept and integrate Japanese tradition. )

Translating this to aspects of tradition in organizations, there is the example of the ritual of the “chorei” or “morning corporate recitation” still practiced by many traditional Japanese firms.  Starting at 9:00 a.m. sharp, it is done not only to remind everyone of the organization’s values but also an opportunity to work together as a team as purpose and meaning are confirmed.  It is an important aspect of unison and commitment and an opportunity to see and be seen.  

It is easy to discount practices such as the “chorei” (reciting the organization’s values together at the start of the day) as outdated or an inefficient use of resources, but the value of rituals has increasingly been recognized as a way to help individuals and organizations handle the challenges of the pandemic – “The Power of Ritual” published this year by Casper Ter Kuile is just one example.  Another is George Kohlrieser who specifically highlights the benefits of ritual in Japanese organizations in his article “The Hidden Perils of Unresolved Grief” (published in the McKinsey Quarterly in September 2020): “Japanese organizations are known for rituals when there are senior-leadership transitions, giving space & time for the organization to recognize the past & move into the future.” 

Patience with change through internal promotion leads to predictable leadership shifts:  As is the norm in many long-standing Japanese organizations, gradual promotion of long-time devotees who know the company deeply is the safe way to go.  Decades of experience among trusted relationships is a safe recipe for continuity.  As a result, “outsiders” are often not the first preference of choice when it comes to top positions of leadership.  This becomes another challenge for non-Japanese in their quest to integrate and become accepted over time.  But this, too, is gradually changing particularly in non-traditional organizations and Japanese companies seeking global growth.

In short, it’s all about adopting and adapting.  This is in line with the cross-cultural communication theory of “style shifting” in order to accommodate cultural norms and also lies at the heart of managing tradition with innovation.  How does a non-Japanese “fit in” to a traditional environment where innovation needs to thrive?  How can non-Japanese integrate tradition and rituals to adapt to different ways of getting things done?   It is precisely because of the “outside” perspective that “gaikokujin” bring that means they can find a way forward by challenging long-held traditional organizational assumptions while unearthing what aspects of the past stories and rituals have untapped potential to help the organization grow and adapt in the future.

Anna Pinsky specializes in organizational development and transformation with 15+ years experience advising global organizations in Japan and across Asia. 

David Wagner is a 35 year veteran of achieving behavioral adaptation inside 550+ organizations across Japan, Asia, Europe, North America and the Middle East.

View from Yamadera (山寺) in Yamagata Prefecture in the autumn

The power of being a “Gaikokujin” in Japan [Part 2]

by Anna
Published on: January 23, 2021
Categories: Uncategorized
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[ Written by Anna Pinsky and David Wagner ]

How “Gaikokujin” can make it safe to bring all of your “selves” to work

Due to the limited number of non-Japanese working in Japan, it is probably safe to say that most Japanese organizations have limited experience harnessing non-Japanese as work partners.  While some Japanese organizations are very experienced and skilled at multicultural collaboration, many still do not know how to attain the full benefit of the diversity that comes from being from a different country or culture.

Even so, over time inclusion and diversity have become more prominent for businesses in Japan.  Recent corporate governance reforms being considered by the Japanese government to increase women and non-Japanese in executive positions in Japan is just one example of this ( Will Japan follow recent global trends to create more ethnically diverse corporate boards?  ). 

However, while gender and nationality are regularly highlighted aspects of diversity, diversity of thought is often overlooked. Whereas the nail that sticks up in Japan gets hammered down, there is little room for the squeaky wheel to get the grease.  Herein lies the challenge for working in Japan in a multicultural setting.  How to maximize and synergize global teams in Japan?

It is clear that each individual in an organization brings a unique perspective based on life experience and skills. However, often in Japan, the organization can place too much emphasis on common experience or shared mental models in order to get quicker alignment with group norms.  Furthermore, in high context cultures such as Japan which focuses on implicit understanding through “reading the air”, the pressure to conform means there can be considerable risk in expressing diverse opinions or aspects of one’s own identity. This tends to reduce overall risk taking within the organization. And it is non-Japanese employees who are often uniquely positioned to be catalysts in cultivating a safe environment for diverse teams to work optimally, effectively and efficiently.

Making it safe to express more diverse views 

In the same way that our “gaikokujin menkyo” – or “foreigner license” – allows us to sidestep many social expectations, being non-Japanese means we can also be seen as providing a safe place to exchange views. Precisely because we have not been brought up in the same cultural context that dictates more narrowly what is OK or not OK to say or do, non-Japanese employees can provide a place in which Japanese employees can more freely express opinions or ideas, or even parts of their identity, that might otherwise produce risky outcomes in certain circumstances.

For example, we have both been in situations in which experienced Japanese employees have sought us out (informally or formally) to share views and sense-check ideas first before taking them to their colleagues.  This may also be thought of as a form of “nemawashii” or “consensus formation” before a formal decision is made, but It is not uncommon to observe quite a different level of animation and energy as individuals feel less inhibited to “think out loud” knowing that they will not be judged on general social expectations.

English language as tool to cut through hierarchy

English language also acts as a kind of freeing mechanism for idea exchange because it does not come with the “cultural baggage” that Japanese business language does, such as the relationship in hierarchy that dictates which verb form or conjugation to choose or the word selection that is influenced by one’s gender.  Unlike Japanese business language, English language does not require that a person change how one speaks depending on whether the person is senior or junior in the hierarchy chain.

For this reason we always encourage non-native English speakers who are not confident outside of their mother tongue of Japanese not to worry about speaking perfect English but rather focus on using English as a tool for communication.

The focus on perfect English grammar, instilled from a very young age by the education system in Japan, may prevent many Japanese from using English openly for fear of making mistakes, but those who overcome this mindset necessarily permit themselves to enhance risk-taking as communicators.  This leads to increased confidence, enhanced assertion and enables Japanese employees to play a more active role in increasing the impact within their own team. Furthermore, this becomes especially useful for organizations in which employees need flexible communication styles in varying cultural contexts, moving from external Japanese clients to international conference calls.

All of this is not to say we feel Japanese should use English any more than non-Japanese should speak in Japanese.  It is always contextual, based on the situation, the players and the goals at hand.  Even so, it is clear that in the change journey, non-Japanese can collaborate to empower Japanese business partners to realize the full benefits of team diversity by creating conditions that make it safe to express the multiple facets of diversity that each individual brings to an organization.

Anna Pinsky specializes in organizational development and transformation with 15+ years experience advising global organizations in Japan and across Asia.  

David Wagner is a 35 year veteran of achieving behavioral adaptation inside 550+ organizations across Japan, Asia, Europe, North America and the Middle East.

Mt Fuji seen from Mt Jinba in the winter

The power of being a “Gaikokujin” in Japan [Part 1]

by Anna
Published on: January 16, 2021
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[ Written by Anna Pinsky and David Wagner ]

The name says it all:  Outside (外 ), Country (国), Person (人) – Outsiders.  That is how non-Japanese are often viewed in Japan.  And that is the mind-set many Japanese have when it comes to non-Japanese. 

People who come from outside Japan are certainly welcome to visit, but even now, with a persistent labor shortage, the idea of non-Japanese as partners in prosperity is challenged by centuries of isolation and doubts about long-term devotion to the country.  Compared to Europe and the United States, immigration numbers speak for themselves.

So how does this play out in the workplace?  How can team synergies develop and grow among people who may not expect “gaikokujin” to stay long-term?  How can organizations achieve long-term targets if relationships are not nurtured at optimal levels?  

In the first in this series, we look at how “gaikokujin” can be catalysts for change towards  more effective workplace environments and working relationships in Japan through the lens of culture and hierarchy.

Culture eats strategy for breakfast…..

There are many desirable aspects of society that make Japan much more attractive as a place to live and work compared to other countries: be it group orientation of “shuudanshugi”, consideration for how one’s behavior impacts others (such as that expressed in the concept of “meiwaku wo kakenai”) or even just the ability to sit with silence and not feel the need to push in with self-promotion.   

However, these aspects of the culture which cultivate a more productive and collaborative working environment can also have the opposite effect when paired with traditionally hierarchical Japanese organizations.

The Japanese language and traditional structures in Japanese society foster organizational structures that are hierarchical and rigid. This creates an environment in which it can be very difficult to challenge assumptions through questions towards those positions of power or higher up the hierarchy.   

This is observable long before one joins a company.  Take, for example, the kohai/sempai concept (“junior”/”senior”) in Japanese education.  Even these terms are difficult to translate into English because they are imbued with assumptions and expectations of what can be done or said depending on your position in the hierarchy.

The same unspoken rules apply in organizations depending on whether you are the boss (“joushi”)  or more senior in position, versus being a subordinate (“buka”) or in a more junior position.  Cultural rules based on position in the hierarchy often mean that a question interrogating an existing approach or disagreeing with an opinion can be seen as attacking or threatening when directed towards someone in a more senior position in the hierarchy.  

Such behavior is the exact opposite of what is required for a productive and effective work environment based on research by Amy Edmondson into psychological safety which describes an environment in which “people feel they can speak up at work without fear that their manager or colleagues will think less of them” *

…. and gaikokujin eat culture for lunch

However, this is where a gaikokujin employee can have magical impact!  Being non-Japanese means that a gaikokujin can sidestep the unspoken expectations of behavior embedded in the hierarchical relationships and ask a question to individuals across the hierarchy more easily than a Japanese colleague. In fact, there are numerous times when we’ve found that as a non-Japanese, we can ask the question to someone senior that might be on everyone’s mind but they are afraid to ask. This is because as non-Japanese, we are not necessarily held to the same cultural expectations as Japanese.  Thus, there are less assumptions and fewer expectations made about how we should or should not behave.

In addition to the hierarchy of relationships there is also the minefield of saving face (mentsu wo tamotsu).  For anyone who has taught classes or run meetings and conferences in Japan, you’ll relate to being met with silence when you ask if there are any questions. Then as soon as you step out of the room, you are bombarded with questions from people who were too afraid to ask for fear of “losing face” in front of colleagues. 

Gaikokujin – a license to cultivate effective organizations 

While saving face may be a universal human trait, asking questions through assertive initiative is not the norm for many in Japan.  Yet using what we call “gaikokujin menkyo” – a “foreigner license” – permits us to do many things Japanese either cannot or will not do freely or unconstrained.

The ultimate question faced by long-term non-Japanese in the workplace, whether Japanese or non-Japanese owned and operated, is how well the organization promotes integration.   That is a leadership issue.  We have both worked in Japanese traditional and non-traditional firms as well as non-Japanese companies.  What is clear is the corporate culture varies.  Being a “gaikokujin” is no different than Japanese in so many organizations.  Where the rubber meets the road is company leadership, values and role-modeling of behaviors that support a culture of clear, open and inclusive communication for all employees.

*https://www.hrmagazine.co.uk/article-details/hr-must-build-psychological-safety-so-employees-feel-safe-speaking-up

Anna Pinsky specializes in organizational development and transformation with 15+ years experience advising global organizations in Japan and across Asia.  

David Wagner is a 35 year veteran of achieving behavioral adaptation inside 550+ organizations across Japan, Asia, Europe, North America and the Middle East. 

Early morning at Dentsuin Temple

Essential reading for any coach or HR specialist working with managers or leaders today

by Anna
Published on: September 20, 2020
Categories: Coaching
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Coaching and Trauma: From surviving to thriving” by Julia Vaughan Smith – A  Book Review

I rarely write book reviews or highly recommend books on these kind of platforms, but i believe the content and message of this book are so important that it should be considered essential reading for any coach, especially in the “new world” that is emerging, evolving and shifting beneath our feet since the start of this pandemic:

It has taken me a while to get around to writing a review of this book as there is so much useful information packed into it that I didn’t want rush it and found many parts that I need to reflect and write notes on.

In summary, I would highly recommend this book for coaches, and actually for any HR professionals working with leaders and managers.  Reflecting on my past coaching engagements, conversations and relationships with leaders and managers, it has made me realise how there are even more lense through which I could inquire to explore more alternatives not to better understand and support the client.

I was originally drawn to this book after reading some of the blogs written by the author and how these blogs challenged me to learn more about trauma and the “parts of selves” within a client.  It wasn’t until Covid-19 when I started to observe that some of the behaviors and utterances from clients seemed to be shifting that it then helped me connect the dots to how the sudden and significant change in work and personal environment / circumstances could be leading to different “parts” of the client selves coming to the surface.

The most important takeaway from this book for me, is, firstly, the importance of a coach increasing self-awareness and further developing the ability of self-reflection and  to see how, without this, we could unintentionally derail a healthy coaching conversation  or even collude with or “rescue” the client when that is not our role.  This also has helped me think more about how I can better contract with a client prior to the coaching engagement to set stronger foundations for success.

The second significant learning for me is that, just because we are not trained counselors, it does not mean we don’t have an obligation to understand the key elements and theory around trauma.  Of course, we should not step into the realm of counselling or therapy if not qualified to do so, but we do have a responsibility to understand the theories of trauma in order to identify when we might unintentionally be interacting with a client in an unhealthy way.

The third takeaway was how the book also provided me with practical support such as useful questions to have in my back pocket to ensure that I am supporting the client/coachee in engaging with their healthy self and also questions to support myself and make my own reflection practice even more useful. 

I think the final part that made the book so useful was how it helped me connect the dots to other theories and approaches that I have been applying through coaching such as somatic coaching, Ann Weiser Cornells work on Focusing and adult development theory (such as the work of Jennifer Garvey Berger )

I am so glad that I came across the book and am surprised that it is not better known so hope this book review will help others discover, read and benefit from it.

Acceptance as a way to another kind of hope [Today’s Kizuki 3]

by Anna
Published on: April 19, 2020
Categories: Self-management
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The most recent series of NPR’s “Invisibilia” Podcast* is coming to an end but one episode from March left such a strong impression on me personally, and as I think of the challenge of self-management during the current COVID19 crisis, that I felt compelled to put my thoughts into words.

As with each episode of Invisibilia the listener is taken on a kind of magical mystery tour of rich and varied perspectives, and the interesting twists and turns subtly reveal themselves along the way towards the conclusion.  The particular episode that prompted me to write today is titled “An Unlikely Superpower”  and touches on topics such as climate change, health and how we think about the future in an uncertain world.

At about 40 minutes into the podcast  there is an interview with an individual called Alison who talks about her philosophy on living with the health condition Parkinson’s disease:

if I pinned my hopes to a cure, I would just be waiting and it wouldn’t come and I would get resentful and disappointed and depressed and be more likely to fall off my perch quicker.. So I pin my hopes to living a life as well as I can, as good as I can  every day from one day to the next

Alison’s words and her story struck home for me because I had also been in a situation of “pinning my hopes on a cure”.  While still in my early 20s I had surgery which left me with partial facial paralysis. I have been lucky in that this hasn’t stopped me pursuing my interests in life but my facial nerve never fully recovered. I spent many years holding on to hope for a cure and that life would suddenly be better when I could look “normal” again. 

However,  it was upon reading my medical notes and set of research papers on my health condition for the umpteenth time several years ago, that I finally came to terms with the fact that a treatment wasn’t going to reveal itself any day soon and that it was highly unlikely that there was ever going to be a day when I would, in my own definition, regain a symmetrical face and look “normal” again.

Releasing my thoughts of the future from a hope and expectation on a cure or treatment brought a wave of relief and felt like I could finally let go of a heavy weight that I had been carrying . Moreover,  it helped me realise that pinning my hopes on a cure had narrowed my own vision and that when I took some time to accept a new reality, many more positives in my day-to-day life came into view again.
I had undervalued  friends, discovery, growth, experience, and achievements from the past and of the present, because I was so focused on a future conditional on a so-called cure. By accepting and releasing myself from a future dependent on a cure, I was able to better appreciate the positives and meaning of my current  life.**

As I think of so many of us working in a new normal as a result of the COVID19 crisis, it also makes me wonder how we go about balancing our hopes about the future and the meaning and joy to be found in the present. Yes, we need to take action to help each other and find ways to work in a new way and in new contexts, but we can only do this if we release ourselves from a hope that there will be a magical resolution: To borrow Alison’s words, if we pin our hopes on a time when things will return to normal, then we will “just be waiting”, rather than  living a life as well as we can, as good as we can every day from one day to the next.

Endnotes
* Invisibilia is one of many podcasts  that I enjoy from NPR and other media and news publishers. To see my current list of favourite podcasts click here
** My intent in writing this is not that we should give up on working towards or hoping for cures to health issues or solutions to world problems, but if we hold on too tightly to a hope for something to come along and “save” us, we can lose ourselves in waiting and be blinkered to the options, delights and rewards that are accessible to on a day to day basis

Temple with cherry blossom reflected in the windows

On More Meaning and Less Passion [Today’s Kizuki 2]

In my last blog post, I wrote on the topic of my first “Kizuki” around emotional granularity and how some organizational cultures could run the risk of causing us to disconnect from ourselves and diminish our own skills in self-management through the social pressure to use certain words to express our feelings.

The other day I happened to come across a discussion on a related theme when listening to one of  Adam Grants new episodes of Work Life* which was a very rich and engaging interview with Esther Perel . The topic was on relationships but, by its very nature, delved deep into the topic of emotions. 
At about 50 minutes into the podcast the topic of “passion” and its more recent usage in relation to work contexts.

Emotions and mismatched perceptions
It reminded me of one time when I was interviewing for a role at an international company. I’d received feedback that the initial interview had gone well but there was just one thing: I was told that I wasn’t being perceived as passionate enough about the role and opportunity.

Wow! This was a shock for me because I WAS very excited about the role and in line with the cultures that have influenced me the most – Scotland and Japan – I thought I was showing up as keen and enthusiastic.  However, in this organization’s culture, apparently i needed to show up in a different way for them to interpret my body language and words as meeting their definition of looking like someone who feels “passionate” about a topic.

Is too much “passion” getting in the way of you hiring the best people?
Adam Grant and Esther Perel continue their discussion into the topic of  work and motivation for work, reaching an interesting conclusion around the difference between meaning and passion (starting at about 53 minutes into the interview/discussion).

I have  often heard the word “passion” used to describe the degree of interest in a role or project when it seems like the terms “meaningful” or “engaged” would be a better fit.

Furthermore, taking into account the fact that “passion” could alienate individuals from cultures that are less extroverted, it makes me wonder how many organizations may be missing out on hiring individuals who would bring value to a team: Because over-reliance on a word like “passion”, which is not only an emotive and subjective term,  gets in the way of the interviewers trying to understand what “meaning” and “high engagement” would look like, or be defined by, from the perspective of the person being interviewed.

I feel this is particularly relevant for less extroverted cultures or cultures which are lower on the self-promotion, assertiveness or enthusiasm spectrums**.  If interviewers and hiring managers are using their own organizational culture as the main reference point and using difficult-to-define words like “passion” as a shortcut to rate suitable individuals, then, not only could they be missing out on hiring individuals who could make a significant contribution to the organization, but they could also be unintentionally reducing the diversity of their organization over time.

What other terms do you see being used in cultures that might unintentionally be short-circuiting a deeper conversation to better understand how another person feels or thinks about a topic?
Where else might we be unintentionally excluding others because we are relying on only one cultural context as our measure of fit or suitability?

Sources & Endnotes:
Molinsky, A. (2013). Global dexterity: How to adapt your behavior across cultures without losing yourself in the process. Boston: Harvard Business Review Press
Molinsky, A. (5 September 2017). Want to Boost Your Cultural Intelligence? Do This 1 Thing First. Inc.com. https://www.inc.com/andy-molinsky/want-to-boost-your-cultural-intelligence-do-this-1.html

*Worklife with Adam Grant: A TED original podcast: https://feeds.feedburner.com/WorklifeWithAdamGrant
** Professor Molinsky in his book “Global Dexterity: How to Adapt Your Behavior Across Cultures” set outs six dimensions of cultural difference – 1. Directness, 2. Enthusiasm 3. Formality, 4. Assertiveness, 5.Self-Promotion, 6. Personal Disclosure

Spring flowers found in the city

Working From Home as the “new normal”: how “emotional granularity” could help with self management. [Today’s Kizuki 1*]

Emotional granularity had caught my attention from before we had even heard of COVID19 having recently read  “How emotions are made” by Lisa Feldman Barrett and it seems particularly pertinent and timely as so many people adjust to working from home on a daily basis.  Reflecting on her Theory of Constructed Emotion and the concept of “emotional granularity”, emotional granularity “isn’t just about having a rich vocabulary. It’s about experiencing the world, and yourself, more precisely” as Feldman writes in her 2016 article from The New York Times 

Decreasing emotional granularity and a diminishing connection with self

Feldman stresses the benefits of emotional granularity on psychological and physical health. Specifically, how email and the short interactions that social media channels, such as Twitter, encourage and nudge us into using a more restricted and limited list of vocabulary over time.  Also, the extent to which there is a tendency to use more words that inflate meaning. This resonates with my thinking and seems a skill that is more important than ever as “Working From Home” demands us to develop a more highly attuned ability to self-manage.

How often have you sent a response to someone in email and, instead of responding “thank you, that response was (useful/helpful/informative/interesting), you simply wrote “perfect” or “awesome”? Really? Can a simple response to a question truly be said to be “awesome” or “perfect”?

Reading Dr Feldman’s work leads me to consider what the unintended consequences could be of this more limited and repeatedly used set of phrases. Yes, one could argue that by using similar terms or vocabulary, we are creating some connection with the reader, some way to signal we are in the same group or kinship. However, Feldman’s argument also helped me understand that we are also diminished along the way.  For instance, if our granularity in expression declines then so does our ability to be more attuned to our emotions with a finer degree of clarity (e.g. awesome/great/good/fine).  Aren’t we then also losing a connection with ourselves? Isn’t our ability to understand and translate in finer distinctions about how we are really feeling or responding to a situation also affected?

Emotional granularity in high-context cultures

Such questions may also be asked in multicultural work environments.  When, for example, the only common language is Japanese, the concept of emotional granularity and the difference between working in languages and communication in a low context culture or high context culture is stark: Japanese is a high context culture – hence in many situations what we say is not actually about how we are interpreting our feelings or thoughts about a situation, but what the situation dictates. For example, when you visit someone’s home for the first time, the expected response as you walk in the door is “ojamashimasu”** not, “hey, I like your shoes” or “wow, that’s a lot of umbrellas you’ve collected”.

Does this high-context aspect of the culture disconnect me momentarily from what I really think or feel and could this be a good thing – in the same way that being on autopilot can help us conserve energy so that we can use our thinking energy on low context situations?  Or could it be detrimental because we skim through interactions and become less aware of ourselves and others and less able to pick up on indicators. 

A few years ago I was visiting a Japanese friend with small children. I hadn’t seen my friend for almost a year and so when I visited my mind was on making sure I brought an appropriate gift for her children, and that I followed the usual protocol on arriving – especially on spending the time to say “ojamashimasu” and the usual pleasantries although I really wanted to get to the bit where i could just sit down with her and hear her news.

However, in my effort to follow the “process” dictated by the culture I barely looked at her on entering her home and it was not until several minutes later that I realized there were tears in her eyes and that something upsetting had happened that morning. Thankfully we were able to find some quiet time before the end of the visit so that she was able to share what was really going on for her.
It made me wonder if not only am I missing these important opportunities to see and sense what is really going on, but also if in some way, the more I am in these interactions, that I am dulling my senses and losing emotional granularity.

At the same time, I think about if the opposite could be true: maybe the high-context process of following the expectations felt like an extra mental load to me and depleted my energy and focus because Japanese culture and language are not my “native” culture: If I been been raised in a high context environment from a young age would the process have taken up less mental load and freed up my energy to focus on what was not being said in the ritual interaction of entering someone’s home?

There is added irony to this as I think of the Japanese phrase “reading the air” (kuuki wo yomu which refers to the finely tuned skill of being able to perceive what is not said).  Is ‘reading the air’ simply a result of the high context culture in which so many situations dictate what can or cannot be said, or is it the other way around?  Or is the focus perhaps on being able to “read the air” that allows the high context formal interactions to persist in the first place?

  • What is your experience? Do you think certain cultural contexts make it easier or more difficult to connect with what you and others are feeling?
  • And, more importantly,  whether you’re working in a high-context or low-context culture, what strategies are you experimenting with to stay attuned to your own emotional state while working from home as the “new normal”?

Sources & Endnotes
Feldman Barrett, L (2016)  : The theory of constructed emotion: an active inference account of interoception and categorization.Social Cognitive and Affective Neuroscience, Volume 12, Issue 1, January 2017, Pages 1–23. https://academic.oup.com/scan/article/12/1/1/2823712?inf_contact_key=50e37481c31399c8dfafa5200768fca0680f8914173f9191b1c0223e68310bb1
Feldman Barrett, L (3 June 2016) The New York Times https://www.nytimes.com/2016/06/05/opinion/sunday/are-you-in-despair-thats-good.html
Feldman Barrett, L (2018). How emotions are made: the secret life of the brain.London: Pan Books 
Feldman Barrett, L (2020). Interview with Ezra Klein: https://www.stitcher.com/podcast/vox/the-ezra-klein-show/e/64657463

* “kizuki” (気付き) is a noun in Japanese which means something you notice or become aware of.
**a formal greeting which has a literal meaning of excuse me for being a bother, or getting in the way

Bunkyo-ku in April
A calm and quiet spring morning perfect for new “Kizuki” or “noticings”

Podcasts on presence, attention and mindfulness

by Anna
Published on: July 7, 2018
Categories: Mindfulness
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A good friend recently introduced me to the On Being Project podcasts. I’ve found them to be a fascinating and enriching set of conversations.

Today I listened to two podcasts which, although on seemingly different topics, were both a delightful way to explore presence and the application of intentional attention.

Enjoy!

Learning Japanese: “Must Have” texts for Japanese language learners

by Anna
Published on: December 14, 2014
Categories: Uncategorized
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“Must have” texts for Japanese language learners

I was going through my library of books recently and came across some of my old Japanese language textbooks. It got me to thinking about what I would see as some of the “must have” texts for serious learners of Japanese language. Some books look quite worn but this testifies to how useful I found them.

JapaneseLanguageLearnignTexts

Japanese Grammar:

(1) A Dictionary of Basic Japanese Grammar  – Publisher: The Japan Times

(2) A Dictionary of Intermediate Japanese Grammar – Publisher: The Japan Times

(3) A Dictionary of Advanced Japanese Grammar – Publisher: The Japan Times

Kanji:

(1) Essential Kanji – Author: P.G. O’Neill

(2) Illustrated Japanese Characters – Author/Publisher: Japan Travel Bureau

Vocabulary-related: 

(1) Effective Japanese Usage Guide – Author: Masayoshi Hirose

 

 

 

 

 

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