Workplaces
This section discusses the differences and similarities between Thai and Taiwanese national cultures that can affect the communication style of two parties in Taiwan-based Thai organization. The findings were derived from the interview, and there are two main
categories showing in the table 4.1. The first category is the differences Thai and Taiwan national cultures, and the second is the similarities of two cultures.
Table 4.1. The differences and similarities between Taiwanese and Thai national cultures in the workplaces
Research Topic Category Code Key Concept
1. The differences 1. Differences 1-1-1 Hofstede’s Power distance and similarities 1-1-2 Hofstede’s Masculine
between 1-1-3 Hofstede’s Long-term orientation
Taiwanese and
Chinese traditional believe of taking rest at noon (
,)
From observation and interview information showing in table above, there are some similarities and differences between Thai and Taiwanese national cultures which can affect the communication in the workplace.
To begin with, in the aspect of Hofstede’s Power distance; for instance, seniority, hierarchy, and those leader and followers, etc. From the literature reviews, most of the scholars and academic professors claimed that Thailand and Taiwan R.O.C do share the same character in this issue. However, all of the Taiwanese employees presume that Thais do pay attention on this issue more than Taiwanese; especially, in Thai Government representative organizations. The Taiwanese employees not only have to specially use a proper word to call their boss as a title but also have to show some gestures in order to show their respects to those people in higher positions. As one of Taiwanese interviewees provided an idea of this issue as the following;
Taiwan culture is more modern and Thai culture is more traditional. I feel they focus more on etiquette, greetings “Wai” (ไหว), titles to call each other and Buddhism.
(Taiwanese employee: 2)
Talking about the unique gesture that is specially used for the Thais, which is “WAI”
(ไหว). For the Thai people, “Wai” is commonly used in daily life, every time from morning till night. In Thailand, “The Wai is a nonverbal gesture used to communicate greeting, bidding farewell, deep and sincere respect, and appreciation” (Smutkupt &
Barna, 1976 cited in Jandt, 2004, p. 142). Putting both palms together and holding slightly under the chin, then followed by a gently bow is the process of “Wai”.
Commonly and usually, the younger people or subordinate should begin a Wai first, and then the older person or high-ranking person should spontaneously respond with the Wai at once; which this action, it implies that the younger person should respect the older person. Hence, it is such a common thing to see those special greetings everywhere in Thailand or Thai organizations.
As it mentioned in the data derived from observation, many of Taiwanese employees do follow Thai norms by using an initial or title to call their manager. Due to those titles can indicate one’s position and status; therefore, the Thais strongly emphasized on their title. For instance, “Khun” (ค ุณ ) is either used to call one’s name without knowing his/her
name, or to put in front of his/her name in order to show some respects to call a person’s name.
As well as the concept of Hofstede’s Masculine, interviewees from both sides mentioned that Taiwanese tend to expect and emphasize on a person regarding their gender roles in society more than the Thais. This idea can be seen from the example of a leader role, which should be given to the persons who have an assertive performance and aggressive action in the society. Due to some reasons, most of Taiwanese still look up and count on men to be a leader not only for the family, in the workplace but in the political status and so forth. In the level of masculinity, Taiwanese tends to emphasizes on success and achievement orientations rather than a satisfaction and affiliation orientation, which slightly more than the Thais.
For the issue of Hofstede’s Long-term Orientation, Thai interviewees responded that Taiwanese do concern and focus on preparation for their future more than the Thais. As one of the interviewee mentioned that,
They manage their task so well, if I assigned something, I’m sure that they will get it done and organized, maybe a period of time beforehand. They’re so well-prepared and try to follow the time span for their work plans. (Thai manager: 5)
Thus, it is seemingly obvious that Thai expatriate managers do not have to enforce local employees to conform and follow those action plans, because they see that Taiwanese are very discipline and good at time and task management. In addition, Thai expatiate managers also admitted that the local Taiwanese employees would try their best to handle the given task assignment carefully, which can be match with the idea of long term orientation of Hofstede’s national culture model. Hofstede measured that Taiwan, Hong Kong and Mainland China are relatively high in this aspect.
Moreover, the researcher also found an interesting issue from two Taiwanese interviewees, which they think that Taiwanese are more competitively active and aggressive than the Thais. Here is the answer given by a Taiwanese employee.
When it comes to work aspect, I think Taiwanese are more active and aggressive, but Thai people are more like taking their time doing their work. (Taiwanese employee: 1)
This finding is very much the same as those related previous researches as Sriussadaporn (2006) pointed out that the Thais believe that everything will be surely done, but it does not have to be so serious, just only take the slow pace.
Next, for the time management, Thai managers see Taiwanese employees can manage their time so well. All of Thai managers mentioned that Taiwanese always come to work on time and work very hard during the working period; some of them, if they finish working already, they just simply get off their work on time. Constantly, for those tasks that they were given, Taiwanese employees do always finish it with the timeframe. Some of Thai expatriate managers stated that the degree of discipline and punctuality of Thai employees in general is relatively low compared with those Taiwanese.
Additionally, all of the Taiwanese interviewees presume that Thai people do always create many formal procedures (พ ิธ ีก า ร ) not only in those important ceremonies, but also in the procedures in the workplace such as the way to pass on the documents in the working process. One of the data derived from the interview says;
It is okay to use Thai way to do things, since our work need carefulness, we need to check some important documents. Slowness is not bad, but some procedures can be simplified. (Taiwanese employee: 2)
For the last different aspect, from some observations, the researcher found that some of Taiwanese employees take a nap during the lunch break. This issue was brought to the discussion between the researcher, Taiwanese peers and two different Taiwanese professors; one of the professors mentioned that;
To sleep in the mid day and mid night is to make you energetic in the following day time, this is derived from the Chinese medical belief. We think that people should function like the earth during the day time, as you have to work with the sun.
However, this Chinese traditional believe of taking rest before midnight and mid day;
(Chinese medicine) and(“body clock” which refers to everyone gets a clock in our body that let us know what to do, such as we have to wake up or we have to sleep), is just the belief derived from those traditional Chinese values. If we look
at the other aspects, we can see that taking a nap during the lunch break can freshen up employees to become energetic which can work more productive, and effective.
Not only are those differences between Thai and Taiwanese cultures but also a number of similarities found from the interview and observation.
Firstly, in the aspect of Hofstede’s Uncertainty avoidance, which reflects the extent to which people in a society feel unsafe by ambiguity and then try to avoid those ambiguous situation (Adler, 2001). From the interview which has nothing to do with the issue of Taiwan’s security, Thais and Taiwanese interviewees mostly believe in the same value that is a decision making should be either made or adjusted to the changes of situation and environment, but yet always following up the contractually set plan. Especially, Taiwanese employees realize that they cannot change the working system at all since what they do is based on Thai organization’s regulations. Strictly, they should follow those plans and constructions set for them.
Secondly, the issue of Hofstede’s Individualism concept, it is crystal clear that both cultures are incredibly emphasized on “group” rather than “individual”. According to the observation and those interviews, Thai and Taiwanese likely to follow what the majority think. Apart from that, one of the examples of Thai manager who always has lunch with his Taiwanese employees, he told the researcher that his Taiwanese employees always invite him to go out to eat together (his organization is not really big; there are six people, five Taiwanese employees and him as expatriate manager). It then can be indicated that two national cultural values do share something in common, which widely known as
“collectivism”. Adler (2001) mentioned that people in collective cultures have expectations of their particular in-group to protect them, to look after them and give them security in return for their loyalty to the group. For the administrative aspect, the Thai expatriate manager who always gets close with his Taiwanese employees said that there are rules and regulations guided to follow but having relationship like a family and friend can create good atmospheres in the workplace. Therefore, it is seemingly to be correct that “collectivist” cultures, members place more importance on fitting in harmoniously and saving face, where as member of individualistic cultures place more emphasis on individual self-respect (Adler, 2001).
Thirdly, Thai and Taiwanese cultures do heavily rely on subtle and nonverbal situation cues to communication. That means “high-context communication” is a common cultural concept used in these two cultures, which requires not only observation but also interpretation. From the explanation of Robbins & Judge (2007), they stated that high-context communication refers to what is not said may be more significant than what is said whereas low-context cultures do rely more on words to communicate meaning.
High-context communication also includes those of nonverbal communication.
Nonverbal communication pays the role in any conversation in daily life such as eye contact, facial expression (smiling, showing anger), gestures (head movement, arm movement, posture), touching, the language of space (private space, office space), appearance, and silence (Jandt, 2004). According to this study, Thai expatriate managers and Taiwanese employees confessed that they always bear in minds that it is an undoubtedly important for both parties to observe and interpret another’s nonverbal communication.
Fourthly, indirect communication is also categorized in this cultural aspect, which Taiwanese and the Thais have in common. Indirect communication leaves the space for communicational receivers to make guesses about what the communicational senders is trying to convey the message or context. Without direct and open patterns of communication, people cannot get to know the hidden agenda in the sent context.
Whereas direct communication is a conversation that two parties clearly understand each other since everything is clearly delivered. In this aspect, the researcher questioned how both parties see one another when they are in the conversation of giving the answer of
“yes and no”, because both of countries are mentioned to be either high-context or indirect communication. Since Taiwanese employees and Thai managers are very polite to one another, the way to reject or to say “no” to another party is not ambiguous and, also exceptionally polite. Therefore, most of Thai expatriate managers do not feel difficult to understand the answers giving by the Taiwanese as well as the Taiwanese employees feel that they do not have to make a guess to those answers provided by the Thais. Both of the parties recommended that if they want to say “no” to reject some requests, they just have to be concerned that the refusal-maker need to be polite to the waiting person. Thus, in this way, the refused person neither looses face nor embarrassed.
…Here, the people don’t say No directly…. They have the way of saying ‘No’ and it clear to understand; they usually have an indirect communication. (Thai manager: 9)
Fifthly, “saving face” concept is necessarily crucial in Thai and Taiwanese cultures as well as high-context communication. In interviews conducted, the researcher found that in Taiwanese culture, Taiwanese do emphasize on this issue so much. On account of the importance of this concept, Taiwanese consider “Lien” (
and “Mien-Zi” () as
the most important things which can represent their confidence in the society. To loss one’ face, will later lead to the embarrassment and disconnection between him/her and community. Therefore, both Thais and Taiwanese try to avoid losing one’s face by having such polite conversations with one another. Furthermore, it is a normative suggestion for Taiwanese employees not to show any sign of disrespect even if they strongly disagree with what the boss say or think, since this action is considered as the mean to loose one’s face.
Most of the time, they are polite to me. Although they are in higher positions, they are still polite, especially for those in the highest positions. Supervisors who may be impolite to us are those who have direct contact, relations with us. Maybe impoliteness isn’t his original thoughts. Maybe it’s because he can’t fully express what he meant, so what he speaks out wasn’t that polite. (Taiwanese employee: 1)
…workings with Thai boss… don’t show any sign of disrespect even if you strongly disagree with what they say or think… (Taiwanese employee: 2)
The good side of the concept of saving face is that people who follow this concept do not encounter the conflicts that much. In collectivist culture, due to the reason that conflicts between individuals bring the lost of integrity or “face in society”, people will still have “something” that “keep on going” to the other issues. Thus, they try to avoid having conflicts with others since conflict is viewed as one of the ongoing relationship among group members. In Asian countries; especially in Thailand and Taiwan, the way to handle conflicts (or conflicts resolution) is to talk and negotiate with polite and positive way. However, there is one famous quotation that can prevent conflicts not to be happened; which goes as “putting down the positives on the table and leaving the negatives underneath” (unknown).
Sixthly, the concept of Ren Qing (), En Qing (
) and Bao En ( ) are found in this study. These three concepts are relatively special in Taiwanese culture; for Ren Qing () which was primarily found out in the literature reviews. Its meaning can be described as human interaction, friendship, social relationship, favor and a good turn.After the interviews and observation, the researcher found that there are two more concept to be notified, which is En Qing (
) and Bao En ( ). In Taiwanese context, En Qing () means a favor or kind grace. For Bao En ( ), this concept can be explained as “paying a debt of gratitude”. Consequently, these three concepts are so similar to the concept of “Nam Jai” (น้ําใจ), “Boon Khun” (บ ุญ ค ุณ ) and “Tob Tan Boon Khun” (ต อ บ แ ท น บ ุญ ค ุญ ) in Thai culture and society
Figure 4.1. The Concept of Ren Qing (), En Qing () and Bao En ( )
According to those former literature reviews, the Thais do carry the concept of “Boon Khun”, which can be interpreted as the recognition of “Nam Jai” by a grateful recipient or it can be seen as reciprocity for a kind favor. Boon Khun does not seek to repay a debt of kindness; it seeks to fill the needs of the benefactor with the same generous spirit that
A B
Human interaction, friendship, social relationship, favor and a good turn
“Nam Jai” (น้ําใจ)
Ren Qing ()
To pay a dept of gratitude
“Tob Tan Boon
Khun”(ต อ บ แ ท น บ ุญ ค ุญ ) Bao En ( )
A favor or kind grace
“Boon Khun”
(บ ุญ ค ุณ ) En Qing (
)helped the beneficiary. Ren Qing (), En Qing () and Bao En ( ) are the same, which can be illustrated as the following situation;
If A treats B in such a good way “Ren Qing ()”, B who was treated so well must remember the matter and takes it into consideration that A has given B such “En Qing (
)”. It is not necessary that next time B must treat A well in return. However, B must bare in mind that there is a strong and solid relationship between A and B since A has the
“En Qing (
)” toward B. Thus, it is strongly suggested that B should or had better to pay a debt of gratitude “Bao En ( )”, whenever B can or ready to do so.So, this concept has a lot of influences to both Thai managers and Taiwanese employees in the workplace from time to time. The researcher critically anticipates that all of these concepts can be very essentially influencing to the aspect of rewarding and promoting system in the human resource managing process.
Seventhly, during one of the interview processes conducted with a Taiwanese employee, she stated that there are “Gan Qing ( )”; which means relationships or feelings, in her workplace. She also mentioned that this concept is commonly believed everywhere in Taiwan. Generally speaking, “Gan Qing ( )” can represent both value and attitude of Taiwanese to the extent of relationships and feeling among people. Not only Taiwanese but Asian people; for example, the Thais, do also believe in the
“relationship concept”. Proactively, the “relationships” among peers, friends, colleagues and groups is essentially important in the workplace especially in these two countries, Thailand and Taiwan R.O.C. Therefore, this research finding is relatively as same as the findings from those previous studies, which indicates that to be able to work with Asian people; “relationship” is expected to come first, and then task (Buttery & Leung, 1998;
Gilbert & Tsao, 2000; Jaw, Ling, Wang & Chang, 2005).
In other word, it is theoretically known as “relationship-oriented cultures”, which is strongly significant in most Asians (Adler, 2001).
Eighthly, not only the previous concept ,but also the concept of “Guan Xi” (
) is
found to be considerably substantial. This concept has been studied by many researchers before. From interview conducted, both Thai expatriate managers and Taiwanese employees do have good relationship with one another. As far as it can be interpreted from the data, one of the cases that has been told by the expatriate managers is that he
was being shared some personal problems with his local employee. Thus, this matter is indeed related to the concept of heart (Zhen-Xin or JAI ใ จ in Thai) as well as the issue of personal relationship or “Guan Xi” (
). Truly speaking, once the Taiwanese employees feel very contented and satisfied in the workplace, they all would wholeheartedly work for the company. Moreover, relationship is such a piece of robe that
was being shared some personal problems with his local employee. Thus, this matter is indeed related to the concept of heart (Zhen-Xin or JAI ใ จ in Thai) as well as the issue of personal relationship or “Guan Xi” (