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Source:  An interview with Dr Asma Abdullah, Published by  REALIZE, Cambridge Global Learning, Volume 2,  Issue No.2,  2018 In this era of globalization and the rapid growth in social media it is important that we understand cultural diversity, especially as it applies to education and learning. In order to gain some insights from a cultural specialist, we approached Dr Asma Abdullah, based in Kuala Lumpur, with whom we have the honour of knowing and working with her for several years. REALIZE asked some questions based on her work as a cross cultural consultant/working across cultures and her own experiences in education. Dr Asma is a writer, trainer and facilitator in human resource development, organisational behaviour, cross cultural management and organisational change management. Dr Asma is no stranger to cultural diversity and practices what she preaches. She spent her undergraduate and graduate years overseas (Melbourne and Los Angeles) and now lives in Kuala Lumpur with her British husband, also a specialist in intercultural management. Asma worked for more than 20 years as a human resource development professional for ExxonMobil in Kuala Lumpur before receiving her doctorate in Social Anthropology in 2001. Her insights as both an academic and practitioner, with first-hand experience of both East and West, provide a holistic perspective. She was also the recipient of a Fullbright Scholarship, spending three months on a lecture tour of several universities in the USA. Dr Asma has been working with foreign teachers, all from Western countries, who are now in Malaysia working on an educational project to bring about transformational changes to the national school system. Please share with us your experience. Below are the questions posed by IJIL with responses from Dr Asma. Question 1: What are the main challenges that you faced in dealing with educationists from a diverse cultural background? Dr Asma. People from different cultures see, interpret and evaluate messages differently, and consequently act upon them differently. We encode and decode messages into symbols based on our own cultural background. As a result, the meaning of a message may not be the same for each person, especially if the sender and receiver are from different cultural backgrounds. Hence, the potential for miscommunication is greater when two people from two different cultures communicate and make sense of their interactions. In working and relating across cultures, we have to be aware of these differences and recognize the underlying values and cultural dimensions of how people, perceive, think and act. The key element is to strive for accuracy in interpreting the observed behaviours and avoid misunderstanding and enhance any cross-cultural interface. The need to deal with differences at all levels in this instance means we have to know that while educational determinants influence what is learned by different parties, the “cultural determinants” influence how things are learned in the local culture. Based on my own experience, I believe a good understanding of diversity in terms of culture, age and gender is important when we have to deal and work with people across cultures. In dealing with foreign advisors (most of them had been school principals or teachers) who were socialized with a different set of values and assumptions from our own in Asia there are a number of factors to consider in communicating effectively. These include: A need to be able to converse in the English language and to do so at an acceptable level of proficiency and competency. One assumption is that the more you sound like a native speaker of the English language, the easier it would be to communicate, exchange ideas and receive feedback – especially with peers from Anglo-Saxon countries. Another assumption is that all of us are familiar with educational concepts mainly from Western-based educational theories and schooling practices. An avoidance or perhaps ignorance of concepts, theories and practices on how things are done in non-western cultures. Another challenge for those who work across cultures, is to examine the hidden dimensions of culture as these are not often addressed. One’s culture does not only generate meanings, it provides a framework for us to understand ourselves and relate to the world around us. It is important to realize that education is and always will be a cultural process and not primarily a matter of principles, techniques and skills. For a start, I would get newcomers to use the metaphor of the tree to compare their culture with that of the host country. It is only by examining the hidden, and invisible cultural roots which are often implicit and not so often articulated that they will be able to understand how people in different cultures see the world, relate with people and with God. Culture is like a tree. The trunk, branches and leaves are the visible differences with each species being unique. The roots are the invisible deeply held assumptions and values. The stronger the roots – the stronger the tree. Question 2: What are some basic assumptions about learning when you deal with clients from a diverse cultural background? Dr Asma:   One of the most important aspects about working across cultures, especially for Anglo Saxon consultants, is for them to be aware of the basic assumptions about how people learn in different cultures. Often there are some culturally biased assumptions that are taken for granted, as they are considered to have universal importance. These include the following: Students learn best when they are verbally active and participative in class discussions Students have to show a sequential argument with a challenging posture Students have to ask questions and use abstract thought and display critical thinking skills Students have to have a point of view and engage in two way feedback Students have to consider themselves to be independent, autonomous and are self directed. Based on my work and experience, I found that the cultural dimensions of most Asians and Anglo Saxon teachers are different. The former are more relationship driven, hierarchical oriented, high context, group oriented and religious while Anglo Saxons tend to be more driven by task accomplishment, equality, and low context, individual driven and secular oriented. Obviously the dimensions selected by foreign educators and teachers are the polar opposites of those selected by Asians in general. The pattern for Malaysians is very consistent with my other findings in the region, which means that there are likely to be differences in assumptions about how the two groups would view learning, communication, getting things done, defining themselves and viewing religious beliefs and practices as integrated into their life and learning. Question 3. So, what does all this mean when it comes to learning? Dr Asma : The most important difference is how cultures which are more group/collectivistic driven, regard learning and education. In this case, education is seen as a nationalistic endeavor with the main objective being to develop one’s character in order to be perfect members of a society. There are social expectations that have to be met with extrinsic rewards to be achieved. Having an academic qualification is one way to achieve upward mobility and earn a “ticket to ride” into the world of work. On the other hand cultures which are more individualistic, tend to look at education as a ‘right’ of the individual to develop to their fullest potential based on their innate creativity and ability. The focus is more on the acquisition of knowledge and skills and the achievement of economic worth, self-respect, sense of achievement and subject mastery. They are driven by intrinsic needs based on their own self motivation to succeed and excel. Also, those in collectivistic cultures tend to view themselves as interconnected with others requiring them to comply with direct requests from significant others, maintain self-control and share credit for the successes and blame for the failures on others. As they derive their identity from being a member of a group it can be difficult for an individual in a collectivistic society to define themselves as a person. Those in Individualistic cultures view themselves as a separate and autonomous entity. In such a setting, the value system tends to reward the individual in their own right, motivating them to work for the system and yet making the system work for them. These differences in the continuum of collectivism-individualism is often so implicit in one’s own social cultural programming that they can be a source of potential conflict, when people from different cultures work together. Failure to understand how these dimensions influence one’s behavior can be a source of miscommunication and interpersonal conflict, as people from different cultures view the environment, relate with people and God differently. Question 4. So, what should the foreign teachers do before they begin their work to transform the schools? Dr Asma : The initial step is to re-examine the set of assumptions about learning. Based on the differences in cultural assumptions students in collectivistic and more hierarchical cultures tend to be less verbally active and participative in class discussions. Because of their respect for hierarchy they would be less inclined to be argumentative and challenging, may not be too forthcoming in asking questions and are not comfortable in expressing and their point of view. They may even see themselves as interdependent, less autonomous and more group oriented. Obviously, the foreign teachers have to recognize where the target population is at and affirm that their assumptions will be preserved while in the process of learning a new paradigm which is more learner-centered and less hierarchical. They have to combine the needs and desires of the individual and yet retain their preference to work and do things in groups. As for the host organization, this would mean that they have to arrange a Post-Arrival Cultural Orientation program for the foreign teachers. They can also introduce a Buddy System to facilitate the process of transition for the foreigners and help with On-Boarding programs for them to do the work of educational transformation. In fact, during my sessions with them, they wanted to know the differences between the Asian and Western worldviews relating to education, the concept of time, how to show respect, deliver service, how to communicate and show compliance, friendliness, justice and integrity and how universal ideas like human rights and equality are demonstrated across cultures. Perhaps the dimensions which have an impact on communication between Anglos and Asians is in the low and high context continuum. Knowing how people communicate in these two contexts is important when we work across cultures. “Always assume, differences until similarities are proven” Question 5. How does Globalization impact education? Dr Asma:  The globalization of education and the entry of social media in our lives have brought about significant changes in how we view physical distance and face time with teachers and students across cultures. Technology has made it possible for us to interact in both the public and private domains without having to travel very far. Teleconferencing, Skype conversations, Instagram and text messages are the new normal at our disposal, regardless of time, place and context. As physical distance is no longer an issue, we have to master the usage of these tools and bring about new and impactful ways to relate with each other. The forces of globalization would also mean that the values of speed, flexibility, responsiveness, and integration and world class innovations are uppermost in the eyes of the consumer. This would require schools and colleges to equip their students to interpret these values from multiple perspectives and articulate them through global best practices. The challenge is to persuade them not to use their own familiar set of cultural assumptions to evaluate others as what works in one culture, may not work in another. To compete and relate to diversity in this borderless world, we can no longer have a tunnel vision and see only one side of the elephant Question 6. What do you have to say to a foreign educator, on how to deal with cultural diversity? What advice do you have on how to deal with students, so they develop a global mindset? Dr Asma:  Educators can start to understand the many forms of diversity; namely culture, age, personality and gender. They can begin to put themselves in the shoes of the local student, so that they learn to have empathy. They can also immerse themselves in the culture of the people that they are dealing with so that they learn not only how they think but also feel. Perhaps, being equipped with the theories and concepts of the social sciences, in particular the skills of an anthropologist, will be one way to understand the deep aspects of culture – things that are hidden and not made explicit. Through some form of immersion with the local culture the foreign teachers/educators will be in a better position to establish familiarity and get into the hearts and minds of their students. Based on my own experience this can be addressed by conducting a series of focus group discussions, in order to surface the deep-seated assumptions educators from different cultures have about a particular way of learning. An educator has to understand the needs, wants and values of the student consumer, using the many tools of social media to connect, build trust and collaborate. It is by understanding the deep cultural issues that they can identify the appropriate interventions. For example, how do you help foreign educators or teachers understand the different levels of cultural interface in another country. Locals may function at three levels of interface – at the intra, inter and cross cultural levels where each level of interface would have its own code of communication symbols, values and expectations. This would again require a certain level of immersion in the local culture in order to understand the context – its nuances, and sensitivities, both verbal and nonverbal. For example, at the intra-cultural level people of the same ethnicity, tribe or speaking the same dialect might communicate with each other in their own in order to understand the context – its nuances, and the sensitivities, both verbal and non-verbal. For example, at the intra-cultural level people of the same ethnicity, tribe or speaking the same dialect might communicate with each other in their own culturally specific ways. At the intercultural level and within a country, people from different tribes, and clans speaking in different dialects will use their own common symbols and rituals to communicate with each other. At the cross cultural level, Asians generally would speak in English with their Anglo-Saxon peers and observe a set of cultural assumptions which are different. As we move up each level the challenges increase and it is at the cross cultural level that problems and misunderstandings may occur as what we encode in one culture may not be similarly decoded by another. Question 7. How would you describe “Going Glocal”? (Thinking global, acting local) Dr Asma:  As we get exposed to globalization – defined as a world without borders – the more we have to understand our cultural roots – that part of our culture which is very much hidden and therefore not easily seen. I believe the more exposed we are to other cultures, through media, travel and business - the more rigorous we should be in preserving and retaining our revered values. Like they say, values are often reasserted when they are under threat. The more global we become, the more local we have to remain, respecting our roots and our unique cultural heritage. Globalization and localization are indeed complimentary forces, as we can only become equal partners in the global arena when we are able to set our own agenda and determine the direction and pace to achieve targets. There is a saying in my Malay culture that states ‘Kalau sepohon kayu banyak dan teguh akarnya apa ditakutkan rebut’ (If a tree has many firm roots, there is no need to fear the storm) demonstrating that it is by understanding and anchoring ourselves in our own cultural core that we can begin to function from a position of strength. Based on my own experience of teaching a module – at postgraduate level – on Cross cultural management, my students are required to examine their values and assumptions. They learn how to describe themselves to others and make meanings of whom, what and why they do things in a language that would make sense to others. In a way they have to articulate clearly the concepts they have invented as part of growing up in their own culture. So, in a way, being glocal, starts by being fully in touch with one’s core values and the nuances of its context and at the same time remain porous to ideas from all four corners of the globe. Only by being strongly anchored in our own cultural roots, can we become globally appropriate and culturally relevant. When this is achieved, we are indeed Glocal! So, how would you sum up our conversation? Dr Asma:  It is evident that in this age of increasing globalization and growing integration of our social self with both our work and personal lives, cultural diversity is here to stay. Dealing with it, not only enhances the skills of the educator, but also the learning among student. An educator needs to see the world from the eyes of his students and to understand their viewpoints and needs, while having strong roots in their own respective culture. To increase student engagement in the field of education they will need to know the differences in how people from different cultures view the world, educational achievement, and relate with others. They have to start by affirming local values and address the new perspectives they bring so that the process of transformation will be one that is synergistic. Whether it is a digital or face to face engagement, cultural diversity is present, and would not disappear. So, both the foreign educator and local student can mutually respect and embrace an emergent new ‘glocalized’ world. Thank you very much, and we wish you all the best with your cross cultural work

Discover enchanting tales from Asia's end-of-year storytelling event! Delve into the world of a cat mentoring a tiger in hunting, bewildered blind mice, three mystical rice grains rescuing a young girl, and a child nurtured by a tigress. These captivating stories are tailored for the young ones but designed to enthrall audiences of all ages. Featuring readings by the talented actor Grégory Henno, accompanied by evocative music, and complemented by stunning visuals projected behind him, this event offers a captivating immersion in the French language. Following the storytelling, engage in post-session activities! Some may choose to participate in a coloring session inspired by the books' illustrations, while others might prefer to engage in discussions with Grégory about the stories and their deeper meanings. It's a perfect opportunity for all to indulge in the magic of storytelling and cultural immersion. Date : Saturday 2 December, 9.15am and 10.45am Place : Alliance Française de Kuala Lumpur, 15 lorong Gurney Fees: RM25 RM18 for AFKL current students Free for accompanying parents (sold tickets are non refundable and only transferable to another session of the same storytelling) Language : French Enquiries: library@afkualalumpur.org Book your seats HERE! "ItSelf TerJadi" is an innovative, text-driven performance exploring the intricate emotions, memories, and reflections of a woman navigating the complexities of cancer, Covid-19, and the passage of time. Marion D’Cruz, both writer and performer, draws upon her own life encounters to offer a candid portrayal of her stories, perspectives, inquiries, and apprehensions amid the challenges of our world. This immersive performance invites audiences to ponder themes of health, hope, pain, beauty, love, and loss through a lens tinted with humor, sincerity, and a profound connection to the body. Please note: This performance contains themes related to cancer, medical procedures, and mature content. Viewer discretion is advised. Date : December 7th-9th, 8:30pm / December 10th, 3:00pm Place : Five Arts Centre, 9th floor, GMBB, Kuala Lumpur Fees: RM30 for students, senior citizens and people with disabilities RM50 standard fee Book your seats HERE!

Team Psychological Safety (TPS) plays a vital role in achieving results and cultivating effective, compassionate teams. It provides essential tools for leaders, team members, and coaches, enabling them to harness the collective strengths of the teams they lead or belong to. These tools empower them to cultivate environments where teams not only learn but also flourish and progress. "I like how everything I learned is very actionable, doable. I get clear ideas on how I can apply it in my life and with my teams. It's very useful." Stephanie Van Aken, Head of Operations, Ideas Academy International School Our program offers a robust theoretical foundation, grounded in the research of Amy Edmonson and Peter Cauwelier. Moving beyond theoretical discussions, we actively encourage participants to engage in reflective practices, meaningful dialogues, and the formulation of thought-provoking questions. Beyond understanding the concepts, participants work on their own teams, applying practical TPS tools to enhance collaboration, satisfaction, and overall performance in their organisations. The certification explores the 7 key team behaviours to create Team Psychogical Safety, providing a clear framework to understand the complexity of teams dynamics and how it shapes team performance. The program cornerstone is the TPS survey—a team assessment capturing the team psychological safety using seven statements and 3 customised questions. The TPS report highlights team's strengths and areas needing attention. It serves as a fundamental starting point for the development and growth of team capabilities. “I'm truly grateful for Marie and I appreciate how masterfully she managed this program. What struck me the most was her non-defensive approach, especially when faced with difficult questions. It's not always easy, but Marie kept the flow going seamlessly. It allowed me to gain valuable insights into real teams, providing a practical perspective that goes beyond theory." Dr. Philip Merry, founder & CEO, PMCG At Cultural Impact, we believe in the power of compassion and kindness. With our first cohort, we witnessed how kindness is a catalyst, shaping an environment conducive to Team Psychological Safety (TPS). It emerged that embracing kindness fosters an environment where mistakes are seen as opportunities for growth, diverse perspectives are valued, and asking for help is encouraged. TPS tools, guided by kindness, not only boost collaboration and performance but also create a dynamic environment where teams thrive, learn, and flourish in an atmosphere of genuine appreciation and mutual understanding. "This program has been a transformative journey for me, as everything I've encountered is entirely new. Throughout my life, being deaf has often kept me in a quiet and passive role, surrounded by hearing individuals where the opportunity to ask questions is limited. However, this program has been a revelation as during this program, I feel empowered to question and engage actively. The inclusive atmosphere of this program has been a game-changer, breaking the barriers that held me back." Dr Anthony Chong, Co-Founder of Malaysian Sign Language and Deaf Studies Association As we progress on our journey, we want to harness this insight, cultivating cultures where kindness isn't perceived as a weakness but rather recognized as a strategic asset propelling team success. Our heartfelt appreciation goes to the inaugural cohort of TPS Certified Practitioners in Malaysia for their curious and kind inquisitive minds that significantly contributed to our collective learning. Their engagement vividly demonstrates that in the corporate landscape, kindness isn't merely a nicety; it emerges as a formidable force for progress, steering compassionate collaboration and fostering success. The Team Psychology Safety (TPS) Certified Practitioner Program has been developed by Peter Cauwelier, based on Amy Edmonson's research. Cultural Impact is part of the Team.As.One global network, present in 15 countries and that certified more than 400 practitioners worldwide. If you want to know more about the program: email us here or contact us through our LinkedIn page! We will run cohort 2 in March 2024!

As we fondly recall the achievements of our recent Certified in TPS Program cohort, we're thrilled to share the remarkable success stories and introduce you to the exciting benefits awaiting participants in our upcoming session scheduled for March and May 2024. Celebrating Success from the Last Cohort: Our last cohort witnessed a diverse mix of professionals, each contributing to the richness of the learning environment. From the outset, participants embraced the challenges of mastering the principles of the Team Psychology Safety (TPS). The outcomes were nothing short of exceptional, showcasing enhanced teamwork, streamlined processes, and a profound commitment to continuous improvement. Some of the testimonials of the participants are such as: “This program has been a transformative journey for me, as everything I've encountered is entirely new. Throughout my life, being a Deaf person has often kept me in a quiet and passive role, surrounded by hearing individuals where the opportunity to ask questions is limited. However, this program has been a revelation as during this program, I feel empowered to question and engage actively. The inclusive atmosphere of this program has been a game-changer, breaking the barriers that held me back. I am inspired to consider what I can do for the Deaf community, not only in Malaysia but on a global scale. The program has sparked a desire to elevate the Deaf community to a bigger stage, breaking boundaries and fostering understanding beyond borders.” Anthony Chong, co-founder and secretary of the Malaysian Sign Language and Deaf Studies Association. “I've gained so much from this learning experience. The subject matter truly resonates with me, as it aligns with an area I'm actively working on. What stands out for me is the practicality of everything I've learned, it's not just theoretical, but highly actionable and doable in real-life scenarios. The clarity of ideas on how to apply this knowledge in my daily life is what makes this learning journey exceptionally useful. This program has helped me in coming up with tangible interventions that I'm eager to implement, not just for personal development but also in my role as an educator. I can see the immediate value of bringing these insights to my students, showing them how to work together as a team more effectively and navigate their interactions in a positive way. I'm excited about the prospect of fostering better teamwork and interpersonal skills among my students, thanks to the actionable insights I've acquired from Marie during this program” Stephanie van Aken, Head of Operations, Ideas Academy Why Join the Certified in TPS Program: Practical Insights: Gain actionable knowledge on Team Psychological Safety that is applicable across various professional settings. Interactive Learning: Engage in a dynamic and collaborative environment that fosters hands-on learning. Industry Expertise: Learn from professionals with a wealth of hands-on experience in implementing TPS. Networking: Connect with like-minded individuals, building a valuable professional network for future collaborations. Benefits of Being Certified in Team Psychological Safety: In addition to the foundational principles of TPS, our program places a strong emphasis on Team Psychological Safety. Here's why obtaining this certification can be a game-changer for your leadership journey: Fostering Inclusive Environments: Learn strategies to create a workplace where every team member feels heard and valued, fostering a culture of inclusivity. Enhancing Team Collaboration: Gain insights into the psychological dynamics that drive effective teamwork, allowing you to create an environment where collaboration flourishes. Boosting Innovation: Understand how psychological safety fuels creativity and innovation, enabling your team to tackle challenges with confidence and ingenuity. Improving Communication: Develop communication skills that promote openness and transparency, fostering a workplace where ideas and concerns are freely shared. Increasing Employee Satisfaction: A psychologically safe environment contributes to higher job satisfaction, reducing turnover and creating a more stable and engaged team. Save the Date for May 2024: Thus, what are you waiting for ? Save the dates for our next Certified in TPS Program is scheduled for March 2024! The details for our next cohort is as such: Program Date: 20th and 28th May 2024 Venue: Cultural Impact Sdn Bhd, B1-42-08, Soho Suite KLCC Time: 9:00 am to 5:00 pm Standard Fees: RM6000 Early Bird Special (Payment by March 15th, 2024): RM5100 Secure Your Spot: Take the next step in your leadership journey by joining us in May 2024. Early birds enjoy significant discounts, and referrals from past participants unlock an exclusive rate. Click here to register ! For more information, reach out to us at zafira.yong@culturalimpact.org or browse our event poster at the end of the post for detailed informations! Act fast; spaces are limited, and the registration closes on 1st April, 2024. Elevate your leadership and transform your team dynamics with the Certified in TPS Program. We look forward to welcoming you to a journey of growth, collaboration, and success! Click here to view the brochure.

In a world where competitiveness and hard skills often take priority, kindness is sometimes overlooked. It's seen as a weakness that doesn't align with the toughness needed in the corporate realm. This misunderstanding undervalues kindness in professional settings, yet it's crucial for shaping positive cultural impacts, and not a display of weakness. Why Kindness Matters Amidst anger and tension, kindness acts as a remedy, balancing negativity. When workplaces embrace kindness, it nurtures psychological safety within teams, allowing individuals to express themselves without fear. Kindness is actually a robust skill vital for a thriving work environment. The idea that competence requires harshness is debunked by the relationship between kindness and competencies. Acts of kindness push individuals out of comfort zones, prioritising understanding and addressing others' needs. Traits like genuine listening and compassion are strengths that enhance teamwork and communication in a team. The Power of Kindness Kindness holds immense power when brought into a team, positively impacting dynamics and company culture. It's not just a soft skill; it's a transformative energy influencing interactions and problem-solving approaches. By focusing on others' needs, individuals navigate challenges more constructively. In the realm of intercultural work, nurturing kindness creates a sense of value and understanding within diverse teams. It perfectly aligns with the aim of enhancing satisfaction and results in multifaceted teams. Kindness and competencies aren't mutually exclusive; they complement each other. By integrating both of the values in the workplace, a positive, inclusive, and productive culture could be fostered. Recognizing kindness as a hard skill and its impact on team well-being helps teams create a collaborative and fulfilling work environment. Kindness and competencies aren't mutually exclusive; they complement each other. By integrating both of the values in the workplace, a positive, inclusive, and productive culture could be fostered. Kindness as a Measure of Workplace Happiness Kindness.org, a global not for profit organisation, stands firm in the belief that kindness serves as a fundamental catalyst for driving social change. This organisation is deeply committed to leveraging scientific research and compelling storytelling to champion the significance of kindness. Central to their efforts is KindLab, a pioneering initiative aimed at developing the world's premier kindness measurement index. In a recent collaboration, kindness.org partnered with Beekman 1802, and surveyed 1,365 employees from Ulta Beauty, Pura Vida, Nextdoor, Michigan University, and Traackr. The study unveiled a direct correlation that: Being kind to your boss predicts happiness in the workplace. Kindness at work is a bigger predictor of happiness than income. Feeling valued is one of the biggest contributors to workplace happiness. Doing purposeful work is directly linked to levels of happiness at work. Brent Ridge, co-founder of Beekman 1802, emphasised the significant impact of cultivating kindness at work on various facets of life. Highlighting the importance of establishing environments of kindness in workplaces, he stressed the creation of a pioneering tool to scientifically measure kindness in companies as a pivotal initial move. The Vital Role of Kindness In today's tumultuous landscape marked by economic uncertainty and mounting tensions, kindness stands not as a luxury but as an imperative necessity. Harvard Business Review underscores the critical need for kindness, especially within workplaces amid high anxiety and waning morale. Amy Cuddy from Harvard Business School and her research partners found that leaders projecting warmth, even preceding the establishment of their competence, prove more effective than those emphasising toughness and skill. One pivotal factor behind this phenomenon is trust. Employees tend to place greater trust in individuals who exhibit kindness, fostering a stronger sense of trust and rapport within teams. To foster kindness at work, especially for emerging professionals and managers, radical self-care serves as a foundational practice. Prioritising personal well-being through workload management and setting boundaries ensures a compassionate workforce. Research has indicated that acts of altruism can significantly elevate an individual's status within a group. For instance, a study titled "Nice Guys Finish First: The Competitive Altruism Hypothesis" by Hardy and Van Vugt (2006) demonstrated this effect. Similarly, the Journal of Product Innovation Management (2009) revealed that team members exhibit higher levels of citizenship behaviour and productivity when their leaders maintain fairness in their interactions. These findings reinforce the essential nature of kindness in navigating and thriving within the complexities of today's professional sphere. Kindness At Cultural Impact It goes to show that kindness is not just an act of virtue, but also a powerful catalyst in shaping the way we interact with one another on a deeper, more meaningful level. Here at Cultural Impact, we intend to foster kindness and acts of empathy with one another to achieve better results. We understand that different dynamics of the team needs to be well understood and therefore it relates to the feeling of being valued as the outcome of the survey from kindness.org has discovered. Promoting kindness at work is crucial for creating a psychologically safe environment. We strive for all team members to feel at ease sharing their vulnerabilities and emotions, but achieving this isn't easy. It requires specific knowledge and skills. That's why we're doubling down on efforts to educate both employers and employees, envisioning a better world through these initiatives. Through our Team Psychology Safety Practitioner Certification program, we aim to achieve this very goal. Excitingly, we're announcing the opening of Cohort 2 sessions in March 2024. For further details about the program, feel free to reach out via email or connect with us on our LinkedIn page! To sum it up, in a world that values toughness and rigidness, kindness stands as a symbol of compassion, driving positive cultural changes through understanding and empathy.

Source: Breaking the Silence: Voices of Moderation: Islam in a Constitutional Democracy by G25 Malaysia. Published by Marshall Cavendish (Asia) Private Limited, 2016 INTRODUCTION The Malaysian government’s policy of Islamisation to promote Islam in the public sphere began in the 1960s. Supported and protected by provisions of the Federal and State Constitutions, the national leadership established several permanent bodies, departments, agencies, educational institutions and courts to manage Islamic affairs and promote Islam (M. Azizuddin Sani, 2014). These include JAKIM (Jabatan Kemajuan Islam Malaysia, or Department of Islamic Development, Malaysia) at the federal level, Shariah courts, the International Islamic University of Malaysia (IIUM), KAGAT (Kor Agama Angkatan Tentera, the religious corp of the Malaysian Army) and PDRM (Polis DiRaja Malaysia, or Royal Malaysia Police) in the administration of all states and institutions. These efforts had the blessings of three consecutive Prime ministers who supported the amendments of the Federal Constitution to increase the power of Islamic legal authorities and the inculcation of Islamic values, beginning with Mahathir Mohamad, followed by Abdullah Badawi with his concept of Islam Hadhari and Najib Razak’s Wasatiyyah. In contemporary times, it can be said that the process of Islamisation by the country’s leadership has been responsible in spreading Islamic education in the public universities to produce human capital with adequate knowledge and values in Islam. At the same time, graduates from universities have been co-opted into the Islamic bureaucracy to protect, strengthen and expand its policies, rules and code of conduct to regulate the behaviour of Malay Muslims. This includes the introduction of Islamic banking and finance, compliance to Shariah law, consumption and regulation of halal food, and compulsory pre marital courses before marriage. This chapter attempts to highlight the process of acculturation among Malay Muslims to overt Islamic symbols, values and practices from the 1980s to the present. It will conclude by highlighting some cultural challenges at the intracultural (among Malays), intercultural (among Malaysians) and cross-cultural (with the international community) levels as Malaysia continues to brand itself as a moderate and progressive Muslim country. DEFINING A MUSLIM AND MALAY Article 160 of the Malaysian Constitution defines a Malay as someone who professes the Muslim religion, habitually speaks the Malay language and conforms to Malay customs (Siddique, 1981:77). As an ethno-religious group of people, Malays are unified by a common religion of "Sunnah wal Jamaah Islam". Those who leave Islam will automatically lose their privileges granted in the Federal Constitution of Malaysia. Hence Malays are constitutionally defined and politically constructed; this differentiates them from the other Malay groups in the neighbouring countries of Indonesia, Singapore, Thailand and Cambodia. Malaysia’s multi-ethnic population of about 30 million comprises Malays and Bumiputras, Chinese, Indians and Others. Islam is the official religion in Malaysia and accepted as a way of life for the Malay. This brand of institutionalised Islam is the key factor influencing the way of life of the current population of Muslim Malays. Being a Muslim is synonymous with being a Malay. Thus, a convert (or often referred to by Muslims as a revert) to Islam is expected to practise the Malay norms for professing Islam so much so that there are now several aspects of the Malay culture that have been Islamised. This process of acculturation — “Masuk Melayu” — means that to be a Muslim, one has to be regarded and perceived as one who also observes Malay customs, dressing and language. So, how do Malays in Malaysia incorporate Islamic values into their way of life? A look at their underlying assumptions — defined as cultural dimensions of harmony, hierarchy, group, high context and shame — may provide some answers. 1. Malays believe in living harmoniously with Nature and their surroundings. This conviction helps to promote a healthy co-existence with the people around them and willingness to accept things the way they are. Such traits have induced an attitude of humility and a non-confrontational stance, making life in the community easy and smooth. The concept of harmony is illustrated at two levels — individual and societal. At the individual level of adab, a Malay is courteous in words, generous in deeds and sincere in actions. He is well mannered (sopan santun), polite (berbahasa) and refined (halus) when interacting with those senior in age or higher in social standing. One’s adab (courtesy) reflects good breeding and self-control. A person who demonstrates coarse (kasar) and impolite behaviour is perceived as insensitive to the feelings and dignity of other Malays. He may even be described as insufficiently educated (kurang ajar), which is a great insult to Malays and their families. At the social level of Rukun, Malays are expected to preserve group harmony in the family, community and society. Malay children learn to be members of a crowd as illustrated in the saying “duduk sama rendah berdiri sama tinggi” (sitting or standing, one has to be at the same level). They are affectively related to the others and gain from them satisfaction and a sense of well-being, based on the perceptions and acknowledgements from friends and those close to them. This interplay of acceptance, tolerance and group harmony have created a people who are accommodating and obedient and inclined to go with the flow for the sake of peace. They hold religious thanksgiving prayer ceremonies (kenduri doa selamat) on significant occasions such as success in a venture or an important examination, or milestones in life, such as entering a university or even starting a new job. It is significant in their belief to express gratitude to Allah, their Creator, because whatever comes their way is by Divine planning and are blessings from Allah. 2. Malays observe hierarchical relationships where the unequal distribution of power is natural and proper. There is ready acceptance of top down authoritarian relationships between old and young, superior and subordinate, husband and wife, and parent and child. Filial piety is of utmost importance and there is high regard and respect for elders. There is also reverence for the religiously pious (ulama) as such people are traditionally associated with Islamic wisdom, experience and knowledge. As a result, Malays are reluctant to question their religious teachers who are seen to be knowledgeable about Qur’anic texts. Stated briefly: “You are a good Malay only if you are a good Muslim, nothing else.” There is therefore compliance to Shariah law based on the five values of worship (ibadah), decency (adab), selflessness (tawadhu), obedience (taat) and holiness (halal/fitrah). 3. Malays are more comfortable when they are a member of a group or network than when alone. The social programming of Malay children makes them want to be cooperative, interdependent and loyal to a collective. The ‘we’ predominates over the ‘I’, making Malays more inclined to maintain harmonious, stable and friendly ties with one another. This is aligned with Islamic teachings where being alone is discouraged as one’s existence becomes meaningful only in the context of interacting and doing things together with others. Group praying is very much favoured; so are eating (makan) sessions especially during festive occasions where dining together promotes goodwill (sillatulrahim). In matters of religion, Malay Muslims will hold frequent group discussions (usrah) on Islamic teachings. Elderly Malays are more likely to end their conversations with the phrase “Untuk bangsa, negara dan agama” (For the good of our race, nation and religion) emphasising the importance placed on group membership in nation building. As a result, Malays find it difficult to articulate their individual strengths, attributes and achievements to others for fear of being seen as boastful (riak) which is discouraged in Islam. Again, Malays adhere to the belief that talents and strengths are from Allah and must be used for the benefit of others. 4. Malays observe a high context form of communication where verbal messages and the circumstances surrounding the communication events have to be considered. Among Malays, the choice of words, tone of voice, body language, eye contact and facial expressions serve to express Malay cultural values of tolerance, humility and face-saving. Malays are friendly and respectful. At times they will say “yes” when they actually mean “no” so as not to disappoint those who are important to them. When referring to future undertakings they say “In shaa Allah”, (God-willing) which expresses a commitment unless there is a sudden or unexpected event preventing them from carrying out that commitment; this is a reminder that the future is not within anyone’s power, but Allah’s. When conveying something unpleasant, Malays prefer to use a less direct and non-confrontational communication style as being too open, frank and forthright can come across as heartless and insensitive to the feelings of others (tak ada hati perut). The commonly used phrases of jaga hati (show empathy), sakit hati (angry), susah hati (worry) and luka hati (hurt) are used to describe the various types of emotions among Malays. 5. Malays are shame-driven with an external locus of control and are concerned with “what might other people think or say about me”. As there is a clear code of what constitutes good conduct in Islam, Malays are concerned with how others see them, especially in their religious practices. This is particularly important as the individual is always affiliated to a bigger group of family and relatives, and the shame of that individual becomes that of the extended group. This belonging to the larger group can help deter them from committing wrongdoings or sinful (dosa) acts, such as drinking alcohol and having illicit affairs, for fear of bringing shame to the family and punishment in the hereafter. A positive effect of shame (malu) is the concern for face-saving which is part of the inner make-up of the Malays. Since protecting one’s face takes precedence over being brutally frank and running the risk of losing face, Malays may come across as less forthcoming and reticent, and will offer ambiguous responses in stating the truth, causing them to use white lies (bohong sunat) or hide their own opinions and impressions if those are not in line with those in the mainstream. The above-mentioned dimensions provide the cultural foundation for Malays to observe their Islamic faith. CONCLUSION Over the last 50 years the religion of Islam has gradually become a strong identity marker for the constitutionally defined Malay Malaysians, differentiating them from the other ethnic groups in the country. The State has played a significant role in systematically strengthening the Malay understanding and belief in Islam so much so that being a Malay is now interlinked with the religion and that a Malay’s religious identity is now replacing ethnicity as the central element of the nation’s identity. In general, Malays are noted for their accommodating posture, tolerance and ability to coexist with others. More specifically, they have to project an identity as Muslims who observepatience (sabar) and moderation in their life as propagated by Islam in order to brand Malaysia as a progressive Muslim nation, a staunch supporter of the global call for Wassatiyah and a strategic partner in the fight against terrorism, alongside the super powers. Peace is so vital in a multi-religious and multi-ethnic environment and once that is achieved Malaysia can be considered a model of moderate Islam — a multicultural democracy and a beacon of tolerance. Written by Dr. Asma Abdullah

Changer d'environnement - Embracing Change Returning to Malaysia after a transformative journey in France is a unique experience that comes with its own set of challenges and opportunities. For Malaysian students who have spent considerable time in France, it often involves a process of adapting to a new environment, harnessing newfound skills, and dealing with the emotional complexities that come with it. In this article, we'll delve into the journey of returning Malaysian students from France, exploring the various aspects of change and personal growth. Perdre son confort habituel - Leaving the Comfort Zone One of the first challenges Malaysian students face upon returning from France is leaving behind the comfort and familiarity of their adopted home. For many, France becomes a second home, and returning to Malaysia can feel like leaving behind a piece of their heart. Se sentir désorienté ou déconcerté - Disorientation and Confusion Upon arrival in Malaysia, returning students often experience a sense of disorientation and confusion. This phase can be likened to "The Oz Moment" – a reference to the iconic film "The Wizard of Oz" – where everything feels foreign and unfamiliar. From the simple act of saying "bonjour" in local stores to navigating the intricacies of opening a bank account and dealing with the comparatively slower administrative processes, it can all be overwhelming. The ability to voice disagreements with professors, a freedom acquired in France, may also contrast with the traditional educational norms in Malaysia. Optimise Your French Experience - Turning Challenges into Growth However, this disorientation is a crucial part of the return journey. It is in this phase that the experiences gained in France can be maximized. The returnees are equipped with a unique set of skills and perspectives that can have a profound impact on their careers and personal growth. New Experiences: The exposure to a different culture and language fosters adaptability and open-mindedness, qualities highly valued in the professional world. Self-Reflection: The process of adjusting to a new environment encourages self-reflection and a deeper understanding of one's own strengths and weaknesses. Social Understanding: Interacting with diverse individuals in France enhances social understanding and the ability to work in multicultural settings. Practical Know-How: Dealing with everyday tasks such as apartment maintenance, shopping, and transportation in France equips students with practical life skills. Professional Capability: The experience of studying in a foreign country adds a global perspective to their professional capabilities. Cultural Knowledge and Competency: A deeper understanding of French culture and language is a valuable asset, especially in an increasingly globalized world. Empathy: Living in a foreign land often develops empathy, a trait that is crucial in any professional environment. How did they feel coming back home? Le Positif: The Joy of Reunion Returning to Malaysia is a bittersweet experience. On one hand, there is immense joy in reuniting with family, friends, and enjoying the flavors of Malaysian cuisine. The warmth and familiarity of home provide a comforting embrace. Les Challenges: Navigating Nostalgia However, challenges also arise. Nostalgia for France and the memories of croissants, friends, freedom, independence, and efficient public transportation can sometimes weigh heavily. The lifestyle in France often offers a greater degree of independence and mobility, which can be missed when returning to a more family-oriented and responsibility-laden environment. In what way has their experience in France impacted who they are now? The journey to France has a profound impact on the Malaysian students, transforming them in various ways. These transformations often manifest in: Being Autonomous: The need to find information and resources independently, such as building a bibliography, fosters autonomy, a valuable skill in any field. Cultivating Critical Thinking: Advocating for one's rights and beliefs, a necessity in France, sharpens the mind and encourages critical thinking. Independence: Handling administrative tasks on their own, students become more independent and resourceful. Problem-Solving Skills: Apartment maintenance issues and the ability to confidently navigate stores provide valuable problem-solving skills. Improved Communication: The freedom to express oneself, seen in the context of strikes and protests, fosters the ability to communicate effectively. Politeness: The French culture of politeness and respect for others becomes a part of who they are, enhancing their interpersonal skills. In conclusion, the journey of returning Malaysian students from France is a tale of change, personal growth, and adaptation. It's an opportunity to maximize the experiences gained in France and apply them to one's career and life in Malaysia. While the transition may not be seamless, the transformations that occur throughout this journey can be invaluable for personal and professional development. Embracing these changes is key to making the most of this unique experience.

An international collaboration between KLSP and Hiroshi Koike Bridge Project of Japan. 𝐒𝐎𝐔𝐋 𝐨𝐟 𝐎𝐝𝐲𝐬𝐬𝐞𝐲 will weave different performative practices, traditions and elements–dialogue, storytelling, movement, dance, live videos, live music, songs, and chants–to create for the audience a multimedia, multisensory experience. Actors will speak in Bahasa Melayu, Chinese, English and Japanese. Based on the Greek classic by Homer, this work devises and reimagines the hero’s journey and his attempts to rise from the ashes of war, chaos, and battles with deities. It questions and explores how human beings react to forces perceived to be out of their control. Directed by: 𝐇𝐢𝐫𝐨𝐬𝐡𝐢 𝐊𝐨𝐢𝐤𝐞 Music composed and performed by: 𝐒𝐚𝐧𝐭𝐨𝐬𝐡 𝐋𝐨𝐠𝐚𝐧𝐝𝐫𝐚𝐧 Featuring: (Japan): 𝐈𝐦𝐚𝐢 𝐉𝐢𝐧𝐲𝐚 (Malaysia), 𝐋𝐢𝐦 𝐒𝐨𝐨𝐧 𝐇𝐞𝐧𝐠, 𝐋𝐞𝐞 𝐒𝐰𝐞𝐞 𝐊𝐞𝐨𝐧𝐠, 𝐋𝐞𝐞 𝐒𝐰𝐞𝐞 𝐒𝐞𝐧𝐠, 𝐀𝐝𝐥𝐚𝐧 𝐒𝐚𝐢𝐫𝐢𝐧, 𝐒𝐞𝐧𝐠 𝐒𝐨𝐨 𝐌𝐢𝐧𝐠, 𝐍𝐮𝐫𝐮𝐥 𝐒𝐨𝐟𝐢𝐚, 𝐉𝐚𝐦𝐞𝐬 𝐊𝐚𝐧 𝐚𝐧𝐝 𝐓𝐢𝐧 𝐑𝐚𝐦𝐚𝐧 Dates & Times: 𝟐𝟔 𝐎𝐜𝐭𝐨𝐛𝐞𝐫 @𝟏𝟏.𝟎𝟎𝐚𝐦 (for school bookings only) 𝟐𝟕 & 𝟐𝟖 𝐎𝐜𝐭𝐨𝐛𝐞𝐫 @𝟖.𝟎𝟎𝐩𝐦 (public shows) 𝟐𝟖 & 𝟐𝟗 𝐎𝐜𝐭𝐨𝐛𝐞𝐫 @𝟑.𝟎𝟎𝐩𝐦 (public shows) Venue: 𝐁𝐥𝐚𝐜𝐤 𝐁𝐨𝐱, Damansara Performing Arts Centre - DPAC For more info, click on this link. Join the audience on a thrilling musical odyssey, transporting them back to the Viking world of 1000 AD. They can anticipate witnessing sword fights and romance, Viking warships and witches, all within a narrative grounded in true events that left an indelible mark on European history. The story being told, however, transcends the boundaries of history. It unfolds as a strikingly familiar human drama featuring two kings facing insurmountable odds, replete with tears and laughter, love and faith. Yet, at every twist and turn, they must contend with opposing forces of betrayal, greed, ambition, and revenge. Audiences will become fully immersed in the hauntingly beautiful set design, which whisks them away to the misty forests of Scandinavia. Here, they will enter an exotic world inhabited by Odin, Freja, and Thor, and bear witness to Viking trials and triumphs in a truly unique and unforgettable theatre performance. This captivating saga is brought to life by a talented all-Malaysian cast of 21 individuals, under the guidance of an award-winning artistic team consisting of Aida Redza, Dominic Luk, and Karam Tabba. These young talents pour their hearts into their performances, delivering stirring ballads, war chants, and laments with boundless energy and passion, all accompanied by a live band and inspiring orchestral arrangements by Penang's own Vince de Leon. Ticket Information: Regular Ticket: RM89 per person Viking (VIP) Ticket: RM120 per person Group Ticket: RM445 for a group of 5 and get free 1 ticket. Mark your calendars for this extraordinary musical odyssey: Dates: 27th October, 28th October and 29th October Venue: Pentas 1, KLPAC For more info, click on this link. Alice at Wonderland: A Modern Twist on a Classic Tale at The Actors Studio Academy @ KLPAC Step into a whimsical world where a beloved classic meets the 21st century with a modern twist. The Actors Studio Academy @ KLPAC is delighted to present "Alice@Wonderland" as part of its Speech & Drama 2023 Final Showcase. This production marks a significant milestone, being the first major showcase since the pandemic disrupted our lives. It brings together 85 talented students, aged 7 to 18, from all 12 classes of the Speech & Drama Programme. Imagine Lewis Carroll's iconic "Alice in Wonderland" reimagined for the digital age. This modern retelling features a tech-savvy Alice who is busy texting and tweeting, immersing the story in the world of social media and contemporary references. You'll encounter the familiar Mad Hatter, the White Rabbit, and the Queen of Hearts, but with a fresh, modern flavor. Event Details: - Ticket Price: Starting at RM45 per person or RM170 for a family package (group of 4). Don't miss the opportunity to witness the magic of "Alice@Wonderland." Secure your tickets for a journey that combines the charm of a classic with the vibrancy of the modern age. For ticket inquiries and more information, click here!

Source: Asma Abdullah Ph.D in Zeeshan-ul-hassan Usmani (ed) 2006. Similarity in Diversity: Reflections of Malaysian and American Exchange Scholars, New York: iUniverse, Inc. 2006 Introduction I was fortunate to receive a Fulbright Exchange Professional scholarship to the United States of America to study the influence of cultural values on management, particularly American values, and their impact on western managerial practices. As a former human resource development specialist in a US multinational organization, it was an excellent opportunity to visit a country which is often associated with democratic ideals, human rights, and big business. During my 9-week stay and visit from May 14 – July 19, 1994, I became immersed in the American way of life through home stays, business meetings, workshop discussions, dining outs, picnics and conversations with a number of my valued professional colleagues and friends. I attended numerous seminars, listened to a number of renowned scholars, academics and managers in the field of human resource and cross cultural management, and in return gave talks, conducted workshops and led discussions on a number of topics ranging from culture, corporate culture, training, women, and our Malaysian culture. The audience too was varied and consisted of academics, graduate students, women, and managers in many parts of the United States. My professional colleagues and contacts facilitated my learning and exposure to various aspects of American business and academic life and the special challenges faced by American managers as they worked on diversity and across cultures. I saw America through their “lenses”. Indeed, being on the Fulbright program was a passport of honor – an experience which should be on the agenda on the CV of any training professional – a feeling which money cannot buy! People simply gave their time to you. I was able to meet and get access and entry to a number of places, universities and business organizations and even the United Nations which I would not have been able to do otherwise! Key Observations on American Values Most Malaysians I know tend to make sweeping generalizations about America and its people based on what they see through the print and electronic media. While there are many positive things to say about the American people, there are those who are critical of the American way of life and its influence on our youth especially its stand on individual freedom and liberal attitudes on dressing, love, free sex, and violence. But in studying cultures, I believe we have to look at the behavior of a group of people by looking at their values, symbols, heroes, rituals, and underlying assumptions. I believe it is only through some form of participant observation, that is by staying or working with the people we are studying and thinking in their concepts that one gets a feel for the “pulse and tempo” of their culture. So, what did I learn about America and her people? As a Malaysian interculturalist, there are many admirable things about America and the American people. According to Orlando Peterson (1994) from Harvard University, the Americans can be categorized as falling into three groups: Firstly, the traditionalists who believe in the doctrine of being separate but truly equal. Secondly, the multiculturalists who represent different racial groups who went to live and make America their new home, and Thirdly the Ecumenicalists who are united by the Christian heritage – Protestants, Catholics and belief in a Christian God. But the Americans I got to know are ones who value individual rights, freedom of expression, achievement, independence and a competitive spirit. As a Malaysian of Malay origin, these values can be a little discomforting because we have been “programmed” to value harmonious relationships, respect for elders, a “we” orientation, religion and a concern for face-saving. A Malaysian who is very “American” in his ways can often earn himself the label of being a self-opinionated, egoistic, task oriented, and assertive individualist. Nevertheless, with these differences considered, I still feel that there are many aspects of life which are exemplary and worth emulating. But there are also those which may not be suitable to our Malaysian way of life. Malays refer to this form of reflection as “ambil ilham dan buat pengajaran.” (Be inspired and used as example). Based on my conversations with a wide spectrum of Americans from all walks of life I would like to share five key observations which are as follows: Control over Nature Most Americans believe that the forces of Nature must be harnessed through technical and scientific devices to meet the needs of Man. They have to separate themselves from nature and establish some form of mastery and control to manipulate it to human advantage. People are expected to modify and challenge their existing boundaries - both physical and non-physical - to enhance their quality of life and well-being. Hence Man should control Nature, rather than the other way around. To Americans, words like “new”, “change”, “challenge”, “breakthrough”, “possibility”, and “opportunity” excite them as they are often strongly linked to development, improvement, progress, and growth. They are linear and efficiency-oriented – meaning, the shortest distance between two points is a straight line. So they are direct, systematic, action-oriented, great short term problem-solvers and solution seekers. They see a problem as not something to be accepted but something to be attacked and to be fixed as soon as possible. This value on control is best illustrated in their “frontier mentality” which has made them explore the “Wild West”, go to the moon, and achieve several breakthroughs and inventions in their pursuit of new challenges. That is why, in spite of all its shortcomings, America is still the most admired nation because of its extraordinary accomplishments in science, technology, business, higher education, research and development in practically all human endeavors. Adaptability, ingenuity, and raw physical energy made up the frontiersman’s survival kit, and Americans like people who question conventional wisdom as their intellectual culture nurtures original thinking and pioneering research. No one can deny that it is this value of individual creativity that has become the cornerstone of a great many American ideas and breakthroughs. Low context form of communication Americans are more inclined to be low context in the way they speak and come across to others. What is said is what is meant “mean what you say, say what you mean.” The verbal message containing facts and information itself means everything – hence the more explicit, detailed and specific the better. In this case, information is often conveyed in a direct manner as vagueness and ambiguity are often interpreted as devious and show that a person is trying to conceal something. The stress is on clarity, a straight and to the point communication style. As people can separate the behaviors from the person, they are not afraid to speak up when they have something to say which may not be pleasant to others. Hence, the values of freedom of speech as embodied in the American Constitution allows them to have a point of view, some very strong ones too about their community, government, the President, gay liberation, etc, etc. So, with a group of Americans – one has to share one’s views and opinions. Needless to say, they must be supported by facts and data to sound credible! Driven by guilt A sense of guilt more than shame tends to drive the American’s individual actions. Americans believe that everyone should be a self starter and internally driven. They are expected to get things done on their own volition without any form of external and social pressures and are not subjected to the “herd” mentality and to the views of others who may disagree with their stand. This orientation towards getting things done on their own makes them want to excel, to do it right and to be recognized for their efforts and individual accomplishments. They are not concerned about what others will say about them if they commit a wrongful act. They believe in a strong sense of absolute right and wrong based on an internal locus of control (inner conscience). In keeping with this orientation, words like self-confidence, self-identity, self-control, self deception, self conscious, self improvement, and self reliance are the best indication of how seriously Americans take to doing things on their own. They believe that they have to take control of their own destiny and “dare to be different” from the rest. Concept of monochronic time . Americans are conscious about time. They are monochronically-oriented and see time as a scarce and finite resource, linear, displaced, sequential and are more inclined to queue and take turns. To save, spend, waste, lose, gain, and reduce time, they have to routinely plan and execute their work within the specified time and scheduled deadlines. People do one thing at a time and are intolerant of those who are not punctual. This indicates that they are focused, on target, and goal driven as time is effectively used, and not wasted. It is sinful to waste one’s time and to sit around and appear to do nothing. Hence communication between business persons is done with directness, speed, and specificity. As time is measured in terms of monetary value - just like other resources used to create wealth and prosperity. As a result, monochronic time-orientated people are more task-driven, would not like to be kept waiting, and tend to get down to business as soon as the small talk is over and done with. It is common for an American to fill up a day with some purposeful and fulfilling activities. Spirit of individualism Americans regard themselves as unique and independent individuals “I did it my way” and are concerned with their own behaviour, needs, interests, and goals. Competition is fostered in the American home and the classroom even among the youngest age levels. Very young children for instance are encouraged to answer questions for which their classmates do not know the answers. The spirit of individualism makes them want to stand alone, not needing others, not depending on the judgment of their significant elders and not submitting to their wishes. They are expected to express their opinions without being influenced by what others have to say. The American way of life is also highly competitive as they believe that competition brings out the best in any individual. They assert that it challenges or forces each person to produce the very best that is humanly possible. These cultural values and their underlying assumptions must be clearly understood as they have made Americans what they are. The values of competition, individual achievement, independence, assertiveness, pursuit of material wealth, personal freedom, private space, autonomy, and self interest are internalized in them at an early age as they are regarded as the best impetus to advancement. Their sense of identity is very much that of a separated self and they do not depend on others to help them in life. Regardless of sex, gender, sexual orientation, and cultural identity each group is allowed to protect its own heritage, keep a safe boundary, and assert its rights. Americans are happiest when their achievements, accomplishments and successes can be documented, measured specifically through scoreboards, charts, heroes, bestsellers, TV ratings, statistics, numbers, figures and pay cheques. Related to the focus on individualism is the pride they take in their “work hard achievement motive” which makes it possible for anyone to succeed if they really try hard enough and have the right backing They get no credit whatsoever for having been born into a rich family although this gets them into better networks and sometimes better schools. To first of all fail, then try again with a lot of support and finally celebrate the “win” are the ingredients of success. To them achievement with minimum effort conveys arrogance or unfair superiority and will never bring the same accolades as when maximum effort is expended. A person who has achieved much in society but with low effort does not feel right or make sense to Americans. Indeed the American cultural archetype is one who starts as an underdog to become a “champ”. Most Americans I have met are warm hearted, kind, civic minded and are in general a very friendly group of people on the surface – yet they may not necessarily be your friends! Perhaps, this is due to their highly mobile society which makes it difficult to cultivate deep lasting friendships. Though they are individualists, there’s always a support group willing and ready to help one another through voluntary work to pursue a worthy cause – and they start to do this while still in school. I was told that this spirit of volunteerism probably grew out of the Puritan and Christian ethics in the early pioneering days. As they have to face all manner of adversities in a rugged country where Man was pitched against the hazards of Nature, Americans have cultivated a sense of involvement and participation to help one another improve their surroundings. To sum up, the American self-made man or woman is still very much the ideal autonomous, independent, and self- reliant individual who is proud to be on his own. For the 20th Century American - he believes that he is the best judge of what is good for him. Some Comparisons and contrasts The trip to US and the opportunity to be with my American friends made me realized the impact of one’s cultural values and how we relate with others and view the world. Our socialization process and the internalization of values at a young age play a significant role in shaping our adult behavior. Indeed the opportunity to be a Fulbright has certainly enabled me to compare and contrast the values of my American friends with those of what I know about Malaysians especially Malays. These are as follows: Live in harmony with people and nature While Americans are likely to take charge and be in control, Malaysians are more inclined to be in harmony with others and co-exist with both nature and the non- physical aspects of the unseen world. This belief promotes a healthy co-existence with people around us and a willingness to accept things the way they are. It prescribes that one has to adapt and “take” whatever comes which induces an attitude of humility, nonconfrontation, adaptability, and even submission that makes life in a community easy and smooth. As a result Malaysians tend to have an accommodating posture with their physical surroundings and make us less likely to challenge existing boundaries as it can cause disharmony within the established norms of a particular group of people. This need to maintain harmonious relationships have made us use mutually satisfactory and face-saving outcomes rather than aim for the best way to attain a goal. Malaysians placed harmony above openness and "saying it as it is". If there is a risk that saying what we really think will embarrass or offend another person or cause disharmony in the group, Malaysians will choose to avoid expressing our true and honest opinions. As a result, Malaysians are more likely to support policy decisions made to preserve peace and stability. Any form of uncertainty, anxiety, conflict, and counter viewpoints are minimized to promote the only one popular way that is agreed by all. Members who persist on having their own ways and are unwilling to compromise would be considered as troublesome individuals. Malaysians also tend to compromise and avoid open public criticisms and outspokenness in order to preserve long-term relationships. Being patient, humble and having a caring posture of concern and support for others will ensure that the feelings of family members, friends, work colleagues and the community at large is taken into consideration. The much valued frankness in communication among Westerners is often seen as rudeness by Malaysians. For example, Malaysians demonstrate their sensitivity in preserving harmonious relationships with others both at work and non-work settings by using the following circuitous phrases and statements in their daily interpersonal encounters: Malaysians also think highly of those who are loyal, moderate in their ways, disciplined and obedient. Regardless of ethnicity, Malaysians believe that harmonious relationships will be maintained if children show these values when they do not challenge their parents, students do not argue with their teachers, and subordinates obey their superiors. The relationship between husband and wife is seen as complementary with the man taking the leading role and the wife following him in order to preserve harmony. It is important to create cohesiveness and harmony within the group, not to be too tough or be personally exposed to public failure or ridicule - all for the sake of harmony. For example, the Malays are likely to hold social ceremonies of doa selamat - prayers seeking blessings to ensure smooth tidings before venturing into a new project. Through such gatherings they believe that the communal prayer will give them the spiritual strength to see them through difficult times. For the Chinese, seeking harmony with the environment is shown in the way they practice feng shui, the science of selecting a living environment where the elements and the energies are in harmonious balance, thereby bringing good life to those who reside within that environment. They believe that people and their fortunes are affected by the layout and orientation of their workplaces and homes. As Earth forces have an influence on a person's physical health and personal disposition the Chinese would arrange their immediate living and work space to strengthen this vital balance. The goal is to promote good feng shui and make the person be in harmony with nature and the environment. This belief will encourage a flow of good fortune, improve luck, ensure peace, happiness, and success, and avoid failure at work or at play. Similarly, the Indians consult their temple priests and gurus when planning major events in their lives such as weddings, births, and naming their children and pray to the appropriate deities for their blessings. However, carried to the extreme this orientation can also deter us from breaking away from our existing mindsets to test new uncharted paths which will enhance our confidence and mastery in developing ideas and new areas of human behavior. In addition, most Malaysians too have the tendency to look at the West for inspiration. Perhaps the legacy of colonialism has made us look at anything that comes from the UK and USA as more superior, more advanced and hence must be emulated. Malaysians are known for copying foreign symbols without understanding their true meaning as evident in some of our local-based TV formats and productions. So, to progress, we need to need to create our own unique symbols and build on our own traditional strengths and indigenous expressions with a modern and contemporary appeal. We have to be aware that we need to be globally connected but yet embedded in our local culture. And, to do this Malaysians must undertake to do their own cultural surgery on the values and practices which are counterproductive and those that can promote speed and self initiative. We have to identify local values which can be used to support best practices and downplay those which can impede efficiency and effectiveness. In adopting foreign concepts we have to be mindful that human behavior is experienced within a context. So, what we now have to do is to be able to locate management practices that are anchored in our own local culture but with a global appeal. Focus on high context form of communication rasa or feelings The American value of being able to speak up made me realize the indirectness of the Malays in their communication style especially when we want to convey something which maybe negatively received by others. We are less likely to be too open when articulating opinions, especially if they touch on the “minefield of multicultural sensitivities”. Malaysians grow up with a built in antennae to sense or rasa what other people are thinking without saying them in many words. What is not spoken may be just as important as the spoken word in building and maintaining relationships. Indeed our communication patterns are high context - never direct - as meaningful information also resides in the physical context or internalized in the person to whom information is directed. We tend to be relatively formal as we rely on hierarchies, less verbal communication and more implicit understanding through shared experiences of history. Often there are rules, norms and guidelines for various types of social encounters such as introductions, meetings and other ritualistic acts and protocol which members are expected to know and demonstrate accordingly. In fact both the meaning of the spoken and the unspoken words have to be deciphered or interpreted accurately - at the conscious and unconscious levels of understanding. To simply gauge a situation at the explicit and conscious level can cause some grave misunderstanding, as what is said is not what is meant unless they consider the body language, gestures, innuendos, facial expressions, tonal qualities, modes of non-verbal channels, family status, age differences, social setting and the use of imprecise and ambiguous language to say more or to say less. People who merely translate literally a verbal message (like subtitles in a movie) often tend to overlook the hidden subtleties, which are vital for a deeper understanding of what is being transmitted. As a result it can be difficult for a person to assess a behavior of another as separate from his family of orientation. Malaysians in general do not find it easy to describe an individual from the environment in which he or she functions as they tend to attach meaning to many of the stimuli and circumstances surrounding an explicit message and how meaningful is the stimulus. The implicit meaning of a nonverbal message is also important as “what you see is not what you get; there is more than meets the eye". The phrase "the medium is the message" means that the message is often made up in terms of who is the sender, how did he say it, when did he say it, who else were there, etc. As mentioned earlier, the desire to want to preserve harmonious relationships within the group has often made it difficult for Malaysians to be assertive especially with those who are more confrontative and use a direct style of communication. Malaysians in general, believe that those who are too open, frank, forthright and direct in speaking up are not sensitive to the feelings of others (timbang rasa dan jaga hati orang lain). Relationships could be affected, leading to a breakdown in interpersonal communication among relatives and friends. One could therefore argue that communicating with Malaysians demands a lot of patience and acute sensitivity on the part of the sender to sense how the message will be received. As effective communication is the act of the receiver, failure to acknowledge the hidden subtleties will reflect the sender's naivety, lack of refinement and even ignorance in understanding local norms and practices. While Malaysians regard those who demonstrate this acute sensitivity as a strength and very much needed in a highly multicultural and multi religious society, it can also deter us from speaking up our minds when there are things that have to be highlighted especially at the workplace. This is where Malaysians must be able to welcome feedback because we can only grow when we know our blind spots. Perhaps what we have to do is to find an appropriate way to speak up through a formal channel when we are unhappy with what we have and be brave enough to state our opinions which may be contrary to what others want to hear. This is where Malaysians must have the courage to be decisive and to articulate boldly –but yet temper our views with an acute sense of consideration for the feelings and sensibilities of others who are important to us. Are conditioned with shame – shame driven Malaysians especially Malays tend to focus on the concept of malu or shame as a form of control and motivation based on an external locus of control more so than a sense of guilt which is often internally driven. For most Malaysians, malu is an ingredient of social conditioning that teaches us to be externally driven or influenced by apa orang kata nanti (What will others say). It serves as a tool to deter us from committing an act that is considered as socially unbecoming by others. So, our behaviors are often judged and assessed by our peers and elders who are important in our circle of network. They expect to be consulted when we want to make a major decision or solve a conflict and will determine if what we did meets with their approval. While this orientation views the group as a form of social control or even moral policing, it can also make an individual deviate from the norm in their absence! The case of abandoned babies by unmarried teenagers is an illustration of the vulnerability of our Malay girls, especially those from the village, who have been programmed with “shame” are now finding that the social controls from their extended relatives (who used to act as parent figures) are no longer in place when they live in the urban jungle. Also in shame-driven cultures, members are expected to demonstrate an acute sense of social sensitivity towards others in the group. They are discouraged from committing any wrongdoing for fear of bringing about adverse social consequences to members in their group. To a certain extent, they are driven by an external locus of control (outer conscience) and to rely on external sanctions - like parents, extended relatives, government and the authority to get things done. To be openly ridiculed and punished will bring shame to the person and members of his immediate family. For Malaysians, learning to feel shame is the first step towards being mature as parents can be held responsible if their children display bad manners. It is often the loss of face jatuh air muka of our family relatives, revered elders and company that will push us to do something for the common good. In general, Malaysians want to feel proud of their family members, possessions, achievements, and standing in the society. They will take every effort to show to the world that they are honorable and good citizens. If others make some comment that touches their feelings and make them look awkward or uneasy, then they will perceive that they have lost face. This may explain why some families do not like to talk about their family problems to others as it may cause them to lose face and be looked down upon by friends and neighbors. On the other hand, if one of their children has achieved honors in studies or career, this will give them "face" and they will be very proud to show off to their relatives and friends. Are flexible with managing time – flexible time management Malaysians generally are flexible in managing the use of their time, more likely to be multi-track; circuitous, non-sequential, non-linear and would carry on multiple tasks, priorities, and conversations simultaneously. They regard time as more fluid than Americans without any fixed points as it is not a concrete commodity. Punctuality and deadlines are not absolute and things are less hurried, and people are accommodating to time and changing targets. They are likely to tolerate constant interruptions and failures to work and deadlines can be negotiated and adjusted. Malaysians are more likely than their foreign counterparts to take their own sweet time in getting things done. They are more likely than foreigners from the West to be late in attending meetings, keeping appointments, or meeting deadlines. The commonly heard concept of "rubber time” means that datelines are not strictly adhered to and that there are “rolling deadlines " which makes planning rather difficult. Malays, in particular do not like to rush in getting things done as it can be seen as bad manners tak sopan and contrary to their modest disposition. People simply will not hurry to attend to tasks as they are more likely to complete human interactions and offer excuses reflecting their tolerance for people and a tendency to be influenced by factors beyond their control. It is common for Malays to arrive late for appointments and business is preceded by hours of social rapport. Looking at the watch and cutting a 0conversation short can be considered as impolite behavior and can be often taken personally. It is open-ended as completing the face to face communication is more important than adhering to a schedule. Generally, time is more diffused and activities occur without regard for the clock, especially in the rural areas. However, the importance of time is stressed when it is an auspicious time to perform some important ceremony or event like the exact moment to begin an important ceremony where there is a senior elder or the moment to perform a wedding ceremony. Malaysians also demonstrate their relaxed attitude in the way they walk. While Americans who are late for meetings would “walk fast and look worried", drink and eat at the same time, a Malay will consider "eating on the run" as most unbecoming of a manager. They would rather be late than to drink while walking. To be seen to be rushing, running, and hurrying on foot is considered as lacking in grace. It is also illmannered to arrive early, especially for a Chinese wedding dinner. Even at social functions, the Malaysian habit of being late is legendary and is a frequent source of irritation to foreigners from America, Europe, and Japan who are always punctual for any appointments. Are group oriented Most Malaysians are often affiliated to a particular group from birth based on some common grounds such as ethnicity, religion, language, community, and organization. Their membership and affiliation in these groups will continue throughout their lives as such groups provide emotional support in exchange for unquestioning loyalty. While growing up in a collectivistic society gives its members a social sensitivity to care for others and listen to what they say, it may not always build and promote the concept of the independent “self” at an early age. Often, it is not easy for Malaysians to internalize the concept as they tend to see the group as its end and improvement to individual capacities a means to that end. Because of their affiliation to a particular group they are expected to place their personal interests behind those of others who matter to them as illustrated in the saying “I did it for my group”. They tend to be concerned about the impact of their behavior on others and will only give their opinions on a specific issue after knowing what others have to say. As a result, Malays in particular are more likely to speak up and be assertive when they are in groups. They are not as courageous if they are on their own. In fact, most Malaysians are known to be involved in an activity only if their friends are in it too. They derive benefits from their existing and complex web of relationships. They are expected to promote the values of collaboration, cooperation, communal responsibility, social usefulness (manusia yang berguna), and acceptance of authority as these are vital for functioning in a group oriented society. On the other hand, while the values of individualism, achievement, and self autonomy are found among Malaysians who have been exposed to western values and education, their elders would still find them insensitive to local norms. However, as Malaysia modernize these values are important because they serve as the building blocks of a highly competitive and robust society. Still, what Malaysians must remember is that they do not become corrosive elements in our collectivistic oriented society especially the spirit of individualism which can “leave one suspended in glorious but terrifying isolation.” (Robert Bellah, Habits of the Heart, 1985:146). Carried to the extreme, Malaysians know it can be an obsession and may have a devastating effect on the individual. Perhaps what Malaysians have to do is to assimilate the three related values and express them through creative expressions both at the individual and group levels. At the same time, Malaysians too have to learn to be precise and use quantitative data like numbers, seconds, minutes, figures to analyze ratings of events so that they become part of the Malaysian daily vocabulary – hence replacing our lebih kurang - more or less mentality. On the other hand, I also believe that our primary group (family and extended network) can be a source of strength and immediate support. In our efforts to promote a Bangsa Malaysia we also have to learn to extend our caring posture and develop a high degree of empathy for those who are less fortunate. This means getting involved in many voluntary associations and community based projects which may cut across ethnic and religious lines so that values of nurturing and caring become embedded in the Malaysian psyche. Another related lesson learned is that the Malaysian inclination to derive satisfaction by being together lepak rather than engaging oneself in some purposeful activity has to be discarded. The days of waiting to be told what to do are over – as Malaysians now have to learn to develop their own agenda – a specific mission and purpose in mind and go for it. We can no longer wait for the Government, for our Prime Minister and superiors to tell us what to do – we simply must generate our own “internal motor” and learn to look at time as a valuable resource, to be displaced and harnessed through some productive habits and outcomes. At the same time we need to take pride in being part of a collectivity and this means the institution of the family and its extended network must be nurtured and repeatedly strengthened because it can be the key to our personal well-being and socio-emotional support in the years ahead. Some Personal Reflections All in all, the trip was a great learning experience which provided me with the opportunity to reflect and review some of my own ideas and thoughts on human resource development, culture, managerial practices, and how I saw my role at a US multinational workplace. Apart from the lessons gained, my exposure to the American way of life has also deepened my understanding of what it means to be a Malaysian. As an interculturalist at home and a cross culturalist abroad, I find that to be effective and to be able to relate comfortably with people across cultures we need to know our own “cultural baggage”. In a world where borders are becoming porous, we have to feel good about ourselves and be proud of our own heritage. We have to honor our past and value our symbols in order to build an identity which is uniquely Malaysian and yet realize that we have to be globally connected. This richness in age-old traditions and heritage can provide a strong foundation and guide future actions as we work across cultures and deal with diversity. In fact managing diversity is America’s new challenge in meeting the needs of a culturally diverse workforce, sensitizing workers, and managers to differences associated with gender, race, age, sexual orientation, and nationality in an attempt to maximize the potential productivity of all employees. When I compare it with our own Malaysian multiculturalism, it is obvious that the concept of American diversity is more encompassing but the common thread is how to enhance the appreciation and understanding of ethnic and cultural differences and give legitimacy to local ways and customs of doing things in a collaborative manner. By exploring these differences, there may be room for synergy. Most of us take our own culture for granted and it is when we interact with people who are not like us that we gain some personal insights about who we are and how we get connected, and relate with others. To function effectively across cultures and promote cross cultural communication, we therefore need an insight into one another’s assumptions about life so that we approach any cross cultural encounter with an open and receptive mind. The more we can empathize cognitively and emotionally with people from another culture, the greater are the chances for effective communication, and in the process we can derive some powerful lessons about our own culture. There are many ways of studying people from another culture: visits, surveys, readings, questionnaires and face to face discussions. Interculturalists call this “inquiry from the outside – but more importantly we have to go beyond a culture’s symbols and rituals and look at the underlying assumptions of values and beliefs. To appreciate and understand the Americans, we need to look at their historical background and cultural assumptions of how the values of individualism, achievement, and freedom of expression have shaped their hearts and minds. This is called “inquiry from the inside” and we do this by occupying their frame reference – meaning living and working with them. As a Malaysian, at first I was appalled by the fact that two gay people in some states in the US can now marry – but if I were to look at the underlying assumptions of individual rights, freedom of expression, openness – that’s pretty understandable and perhaps the logical step between two consenting adults. Implications for management studies The study tour has therefore reinforced my answer that techniques and concepts, if they are to be exported overseas to another culture have to be “screened” by those responsible for implementing them for their relevance and applications. My exposure to Western management practices both prior to departure and after my study tour has convinced me that management strategies and decisions are very much a reflection of the values of managers who themselves represent a particular mode of mental programming unique to their culture of orientation. While organizations may have the same work structures and business goals, managers across cultures tend to interact and implement managerial practices differently. American processes, thinking patterns and systems have evolved over the years based on a set of values derived from the “frontier mentality” and are therefore not always appropriate across cultures. While we admire their systems approach and breakthroughs in technology, we cannot afford to take their concept and theories lock stock and barrel, especially when they relate to human behavior. It simply goes against our second challenge in Vision 2020 of being a psychologically liberated nation. As young Malaysians go overseas to study in Western universities, I certainly believe that they need to learn about their own culture so that they are not easily influenced by what they see and hear while abroad. By so doing they are better equipped to select and identify those which are contextually appropriate for Malaysia. With the current emphasis on diversity management, particularly in global project teams, there is now a realization that while the functions of management are almost accepted as universal, the way in which the human element performs and integrates these processes varies enormously from society to society, from economy to economy and within one society and from sector to sector. For those of us who are involved in management studies, this would mean that theories and concepts that are sensitive to the different power differentials of many diverse groups in the various global scenarios have to be explored and developed. Managers in Malaysia have yet to evolve a work culture that is strongly anchored in local values to drive managerial practices which are globally responsive. Currently, it is common to find our Malaysian managers who have been trained in western management concepts to look to our counterparts in the West to provide answers and recipes that seemingly have all the magic potion. My hunch is that we have a long way to go to remove the residual effects of colonialism, which resides in many disguises and forms. The value orientations of managerial thinking and behaviour will now have to be identified and located within the context of the culture where development is to take place. After all, a human phenomenon can only be accurately interpreted when there is an attempt to look for the hidden and deeper patterns of thinking, feeling and acting in which people do not readily recognize. One of the consequences of this line of thinking is to examine our Malaysian approach in management studies and human resource development and then ask ourselves the following questions: How do we describe our Malaysian management? What are the unique and distinctive features of managing in Malaysia? Can we talk about a recipe for success in leading coaching and motivating? Is there a particular branding of managerial style that is typically Malaysian? What makes the Malaysian multicultural workplace unique? What do we need to make our organizations world class? Who do we benchmark with? How different are our Malaysian managers from their foreign (read Anglo-Saxon and Japanese) counterparts? What are the values of managers at the Malaysian workplace? How are we responding to the forces of globalization? Can Malaysian trainers and educators take pride and describe to others the Malaysian way of managing people? If so, what would be the essential ingredients? Or do we still refer to ideas and theories in managing people based on foreign constructs to strengthen our efforts at organizational transformation, managing change, resolving conflict and delivering even customer service? So, what should we do? Firstly, there is a need for local academia and management practitioners to decode the Malaysian epistemology in the context of organizations in the local setting. To substantiate any form of quantitative research, they may have to also use an “emic” (locally developed) tool of participant observation to study how individual managers articulate their roles, make decisions, solve problems and relate with others. An attempt to locate what is the Malaysian brand has to be included in their teaching and or training agenda. Secondly, Malaysian managers could benefit from their own interpretation of the culture of social organizations, in light of the advances made in information technology. In striving for greater homogeneity of basic human values, tastes and behaviors, what is much needed is a model of local organization that has to be reconceptualized and aligned with global values of speed, flexibility, integration, innovation, customer focus, and productivity. In fact there has to be a clarification of the universal values like efficiency, humanity, and integrity, which are valid in all cultural settings but articulated in many different ways. Finally, Malaysian managers may find it necessary to do their own “cultural surgery” by discarding behaviors that are an extreme interpretation of their values if perceived to be dysfunctional. The over-emphasis on relationship, shame malu, practice of not wanting to give and receive feedback for fear of causing disharmony, too much emphasis on hierarchical relationships, and a tendency to wait to be told by superiors, have to be downplayed. Perhaps the challenge for all of us is to harness the values of group orientation, shame driven, hierarchical approach, and a religious outlook to enhance high performance teamwork, effective task completion, a competitive mindset, and a highly ethical conduct. As we move forward, I believe any form of social intervention can be made more meaningful when there is an attempt to examine our own particular “software programming and operating system”. It is only when we learn to recognize the roots from which we’ve grown that we can anchor our new behaviors to what we most revere. While our roots cannot be removed or changed, we can modify the soil, change the fertilizer or climate, and even prune its branches to evolve our own unique cultural capital in management development. In assimilating the positive aspects of globalization to enrich our way of life, we also have to preserve some of our revered values of our Malaysian culture from being erased by the homogenizing forces of global capitalism. It's time we surface those particular, indigenous and culture specific management practices that are equally effective and efficient in both local and global settings. In the spirit of Malaysia Boleh, (Malaysian Can) we have to generate our own unique, distinctive, and innovative responses to the new global work scenarios by capitalizing on our inherent strengths, demonstrating a willingness to learn, reflecting from our own experience, and accepting the fact that tension and conflict are inevitable in a context of globalization. If Malaysians want to take center stage in the global arena, we cannot afford to be a member of the audience – we now have to learn to speak up and articulate our views and opinions clearly and boldly in a language that others can understand. This also means being able to describe ourselves to others in terms of what we value without being apologetic or even arrogant and ethnocentric – but humble enough to accept the fact that we need to learn from the rest of the world. Otherwise we may not be seen to be equal contributors in this global workplace. In addition we also have to articulate our Vision 2020 and its accompanying values, (See Chart 1) and recognize that our path towards progress and development is one which wants us to interpret modernization in own mould of modernism – without sacrificing our core values and beliefs. As a Malaysian, our Vision 2020 made me realized the importance of self-determination to go beyond what initially is seemingly impossible to achieve, by enrolling others in the process. This means that we have to continuously seek new challenges and directions so that our achievement drive is constantly primed for our own fulfillment as well as for the betterment of the community we live in. Indeed the way ahead to achieve the 9 challenges of Vision 2020 will take us along a path which requires us to be clear as to what we want – both for ourselves and our children. 9 CHALLENGES OF VISION 2020 Establish a united Malaysian nation with a sense of common and shared destiny. Create a psychologically liberated secure and developed Malaysian society with faith and confidence in itself, justifiably proud of what it is, of what it has accomplished and robust enough to face all manner of adversity. Foster and develop a mature democratic society practising a form of mutual consensual community oriented Malaysian democracy that can be a model for many developing countries. Establish a fully moral and ethical society, whose citizens are strong in religious and spiritual values and imbued with the highest ethical standards. Establish a matured liberal and tolerant society in which Malaysians of all colors and creeds are free to practice and profess their customs, cultures and religions s beliefs and yet feel that they belong to one nation. Establish a scientific and progressive society, a society that is innovative and forward looking, one that is not only a consumer of technology but also a contributor to the scientific and technological civilization of the future. Establish a fully caring society and a caring culture, a social system in which the society will come before self, in which the welfare of the people will revolve not around the state or the individual but around a strong and resilient family system. Ensure an economically just society in which there is fair and equitable distribution of the wealth of the nation in which there is full partnership in economic progress. Establish a prosperous society with an economy that is fully competitive, dynamic, robust and resilient. So, the next time you visit any country, look at it from both lenses – yours as well as the foreign country so that you have a simultaneous screening process of learning – accepting what is exemplary and critically evaluating and strongly rejecting what you consider to be not in line with the value and aspirations of our Malaysian multicultural society. To appreciate cultures and have a global mindset, we need an insight into one another’s assumptions about life so that we become comfortable with others who are not like us. Only then can we function effectively across cultures and promote cross cultural communication. Conclusion Certainly, Malaysians have a lot to learn from our American brethren and we can start to nurture our young in schools, the spirit of individual creativity and invention without sacrificing the revered values of our group “we” orientation. This I find, can be a daunting task because the questions which my American friends are grappling with now tend to focus on spirituality, the value of wholism, interconnectedness, love, and dignity. Perhaps this is a reaction of years of a Newtonian form of thinking, very mechanistic, simply linear, and fragmented that there is now a need to see work in a new way. All in all, my Fulbright program was a splendid “sabbatical” and time for a recharge and an opportunity to learn more about the American culture as well as to reflect on my own (Malay, Muslim, western educated, cross cultural marriage to a British and the experience of working in a multinational American company). Work, I believe has to have meaning, a sense of purpose, almost a mission and we will give our best to organizations that will honor and make use of our latent potential. The experience of living in another culture can serve as a tool to look at our own local roots for insights that may give us some answers to the future. Although the feelings of loneliness confronted me on many a times as I made the journey alone, it was a silent battle that was made possible by the number of contacts and friends that I have cultivated over the last 10 years or so. But thanks to my shortwave radio for news around the world and the American Telephone and Telegraph (ATT), I had access to all my friends and dear ones back home and was able to catch up with them from wherever I was! So, thank you to all my friends. Also ribuan terima kasih to MACEE for giving me the opportunity to be a Fulbrighter! Written by Dr. Asma Abdullah, 2006.

In life, we often find ourselves on an intricate journey that moulds our character and worldview. This journey isn't just about the places we go; it's about the experiences we accumulate, the lessons we learn, and the people we meet. It's a path towards self-discovery, growth, and transformation. We spoke to the newest members of Cultural Impact to unravel their unique journeys and extract valuable insights from them. Maps, Conditioned to See the World in a Set Way Julia's journey illustrates how our early surroundings can shape our curiosity. Growing up in a Dutch village, her heart longed for exploration. Her journey began with a leap of faith, taking her to Canada, where she delved into a new culture and language. The very essence of being open to diverse experiences and cultures is vital in our personal evolution. We often start our journey with preconceived notions and maps that condition us to see the world in a set way. However, as Julia discovered, the most profound learning often comes from stepping outside those comfortable boundaries. Julia has proven herself indispensable as an intern at Cultural Impact. Places We Go, Make You Who You Are Naim's journey showcases how your path may not always align with your initial plans. As a media enthusiast, he ventured into mass communication and later diversified his skills into copywriting and content curation. It wasn't what his parents had envisioned, but it's where he discovered his passion. Naim currently oversees content on Cultural Impact’s e-learning digital platform, focussing on cross-cultural training. Naim's story highlights that sometimes, we need to be open to diversification and unexpected opportunities to truly find our calling. Resistant to Change, You Can't Grow In the early stages of her career, Zafira experienced unexpected twists and turns as her dream of becoming an ambassador took a different path. Nevertheless, Zafira found herself as a communication strategist for Cultural Impact. Adaptability in the face of unforeseen circumstances was crucial, and her trust in the journey, even when it deviated from her initial expectations, serves as a reminder that such detours can lead to a fulfilling destination. Open, Malleable The common thread among these personal stories is openness. Being open means you're malleable, willing to embrace new experiences and adapt to different environments. It's not about losing your identity but adding branches to it, enriching your perspectives. It's about realising that each setting teaches you something new and valuable. It's about understanding that the journey itself, with its challenges and opportunities, is a school where we learn about ourselves and the world. Intercultural Competencies Julia, Naim, and Zafira all embarked on journeys that involve intercultural competencies, namely Intercultural Sensitivity, Intercultural Communication, Building Commitment, and Managing Uncertainty. Let us draw from their experiences to illustrate each of the competencies. Intercultural Sensitivity: Julia's journey exemplifies her exceptional intercultural sensitivity. Her move from a quiet Dutch village to Canada showcased her active interest in understanding a different culture and language. She wasn't just a passive observer; she eagerly embraced the opportunity to learn from and about others. Her openness to diverse experiences reflects a high level of intercultural sensitivity. Intercultural Communication: Naim's journey highlights his ability to actively monitor his communication in diverse settings. As a media enthusiast, he transitioned into content curation and cross-cultural training. This shift required him to adapt his communication style to effectively engage with diverse audiences. Naim's willingness to adjust his communication strategies demonstrates a strong degree of intercultural communication competence. Building Commitment: Zafira's journey underscores her commitment to building relationships in diverse environments. Her dream of becoming an ambassador was driven by a deep concern for representing Malaysia on a global stage and engaging with different cultures. Her determination to connect with others and her work as a communication strategist for Cultural Impact showcase her dedication to building relationships and integrating different people and their concerns. Managing Uncertainty: In all these journeys, the individuals encountered uncertainty when dealing with different cultures and situations. Navigating these unfamiliar territories requires the ability to perceive the uncertainty and complexity of culturally diverse environments as opportunities for personal development. This competence, called managing uncertainty, is an essential part of their journeys. They all learned to adapt, grow, and find personal development through these uncertain and challenging experiences. Evidently, these intercultural competencies are important tools to help us journey through life and our careers. To measure these competencies, tools like the Intercultural Readiness Check can be instrumental in assessing and enhancing one's capacity to work effectively across cultures and can help people understand and improve these skills as they go through life's journey. Our journeys are more than just physical travels; they are a constant evolution of who we are. To make the most of these journeys, we must remain open, adaptable, and receptive to the lessons each new experience offers. It's about being intentional in our growth and embracing the unexpected twists and turns. Like Julia, Naim, and Zafira, we must trust the process, embrace opportunities that come your way, be proactive, curious, inquisitive and seek new perspectives. We are in charge of every decision we make, and each step that we take in our own unique journeys. In the end, it's not just the destination that matters, but the profound experiences and personal growth along the way. “ The real voyage of discovery consists not in seeking new landscapes, but in seeing with new eyes. ” - Marcel Proust *If you are interested to discover where you stand on these four competencies and are ready to take action, feel free to get in touch with us. We offer tailored self-assessment (the Intercultural Readiness Check IRC©) and coaching sessions designed to help you reach your full potential. These sessions are a valuable investment in your personal and professional growth. Contact us today by clicking on this link to learn more about our services and take the next step towards becoming the best version of yourself.