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In today's interconnected world, where companies operate on a global scale and professionals find themselves working across borders, a global mindset has become increasingly essential. It not only benefits foreigners working in Malaysian companies but also Malaysians working in foreign organisations. Having a global mindset means more than just being able to navigate geographical cultural differences. It also means to communicate effectively with individuals from diverse backgrounds, and adapt to different business practices and norms. It also involves having a curiosity and willingness to learn about other cultures, embracing new ideas and approaches, and recognizing the value of collaboration and cooperation on a global scale. Here are a few observations we have come across regarding the notion of a global mindset at Cultural Impact: Recognizing the Importance of Culture in the Workplace To illustrate the impact of culture, let's consider an example. In an American company, there was once an American manager who understood and valued the role culture played at work. However, when he retired, his successor lacked the same perspective, resulting in challenges for the company , in terms of discomfort and frustrations for employees, more frequent misunderstanding and misaligned expectations This scenario emphasises the crucial role culture plays in shaping organisational dynamics and the need for a global mindset that appreciates diverse cultural contexts. The Power of curiosity and Global “Mindsight” Marie Tseng, an experienced coach for expats, has encountered a range of reactions among individuals when it comes to embracing cultural differences. Some adopt the perspective that we are all humans and disregard the importance of culture, while others show curiosity, appreciation, and engage in self-reflection. It is the latter group that exhibits a global mindsight, which not only contributes to personal growth but also creates global citizens who actively work towards a better world and the well-being of all people. Curiosity is the foundation of having a global mindset. It enables us to embrace diverse perspectives and appreciate our differences. By being curious, we become more open to exploring alternative approaches and recognising the inherent value that lies within various cultures. Curiosity helps us to be aware of and manage our own biases, encouraging us to seek understanding and embrace the richness of our global community. Going Glocal: Thinking Internationally with a Local Context The concept of "Going Glocal" was examined by Dr. Asma Abdullah in her book of the same title. She highlights the importance of blending international thinking with a local context. It emphasises the notion that there is no one-size-fits-all solution when it comes to navigating cultural differences. Instead, it requires a thoughtful examination of the local culture to identify how it can enhance global thinking and contribute value to organisations. Embracing Cultural Competencies To bridge the gap between different cultural perspectives, individuals need to develop cultural competencies. This entails equipping oneself with the skills to receive and understand differing views, adapt to different ways of doing things, and foster effective cross-cultural collaboration. By embracing cultural competencies, individuals contribute to the development of a true global culture and help others cultivate a global mindsight. Aligning Global Organizations and Local Teams Cultivating a global mindset within organisations has a profound impact on team dynamics and alignment in a globalised context. When individuals develop a sense of pride and commitment that transcends geographical boundaries, whether they are working for Samsung in Korea or in Kuala Lumpur, they foster a unified organisational culture and pride for their place of work. This alignment, driven by an appreciation for diverse cultures, leads to better outcomes, improved communication, and stronger connections among team members. In a world that continues to become more interconnected, developing a global mindset is crucial for both individuals and organisations. A global mindset is about having a broad worldview, being adaptable to different cultural contexts, and having the ability to think and act with a global perspective, not limited by geographical boundaries. It is a mindset that recognizes the interconnectedness and interdependence of people and organisations worldwide. By cultivating a global mindset, we pave the way for true global citizenship, enhanced teamwork, and a better world for all. By appreciating the value of different cultures, we unlock the potential for growth, innovation, and success in a globalised society. Written by Farah Rani 11/7/2023

Why do we care about Human Development at Cultural Impact? Altruism, the concern for others' well-being, deeply resonates with me. That's why I pursued certification with the Asean Human Development Organisation (AHDO) earlier this year. Now, many of our global clients prioritize accountability to the UN Sustainable Development Goals and resonate with altruism as well. However, they face the challenge of reconciling altruism with profit for business sustainability and SDG actions. After completing the program, I, along with Ana Maria Goncalves, founder of ICFML, are driven to assist organizations in integrating Human Development and ESG principles as a core strategy, fostering positive social impacts while enhancing business performance. During her time at Cultural Impact, Anis helped us reach out to clients to hear what they had to say on this topic; In today's rapidly evolving business landscape, organisations increasingly recognize the importance of adopting a human-centred approach to drive sustainable growth and maximize positive impact. The Human Development (HD) approach provides a framework that prioritizes the holistic development and well-being of employees within an organisation. To evaluate organisational readiness for incorporating this approach, an online survey was conducted, assessing both individual and organisational readiness. This article highlights three key findings from the survey analysis. 1. An Average Score in Overall Readiness Level - The survey showed an average readiness level among organizations, suggesting that relevant programs are available. However, further improvements and program redesign are needed for full integration into organizational core strategies and operations. Organizations may still face certain challenges from fully adopting this new approach. 2. Need for a New Approach and Strategies - A significant number of organizations expressed the need for a fresh approach to effectively implement the Human Development approach. However, some of them still lack a sophisticated strategy and need to explore new ways to incorporate diversity, inclusion, and sustainability into their business strategy. 3. Challenges at the Individual Level - At an individual level of readiness, the results indicated several key challenges. These include a lack of clear mandate from the CEO/Board, an absence of strong senior sponsorship, and a limited understanding of integrating Human Resources into a more strategic Human Development framework. These findings underscore the existing gaps in organizations' level of readiness to incorporate the Human Development approach. To tackle these challenges, both leaders and employees need to acquire a comprehensive understanding of the framework and deeper knowledge of the necessary steps to ensure continued sustainable business development. To stay informed about the Human Development approach, we encourage you to stay connected with us for more updates. If you are interested in participating in the survey, you may access it by simply clicking on the following link: Click Here

GET YOUR TICKETS HERE! Mixtape For Maz, a play written in English and Northern Malay, tells the story of Maz and Edi, teenage siblings who have returned to rural North Malaysia in the late nineties after years of growing up abroad. Not only do they face the stresses of secondary school life, they must also navigate the contradictions between their western influences (early Internet culture, nineties music and video games) and the conservative society engulfing them. As their identities are challenged and redefined, will they learn to reconcile the shattered fragments of themselves or will they succumb to the temptations of conformity? The show venue will take place at KongsiKL situated at Jalan Klang Lama, KL. *Mixtape For Maz is staged with support from the Hai-O Arts and Culture Grant, the Boh Cameronian Grant For New Productions, and Kakiseni. GET YOUR TICKETS HERE! They say true feelings are earned, not given. A young man, trapped in a bizarre new world, experiences a journey of such. Unbeknownst of what he seeks, he treads the path in search of any answers to his predicament. But could these answers make things right for him? Will the truth set him free? TUTAS’ Bachelor of Performing Arts is proud to present a reimagining of Romeo and Juliet, now with a modern Malaysian twist. Written and directed entirely by our fourth batch of students, this play revisits the classic Shakespearean tale to explore what it means to love, to be loved, and all the little moments in between that make love worthwhile. This show is supported by and will take place at The Kuala Lumpur Performing Arts Centre (klpac), The Actors Studio Seni Teater Rakyat and Taylor’s University.

A global mindset refers to the ability to recognize, understand, and adapt to cultural differences and effectively collaborate with individuals from various backgrounds. I was excited to have a conversation with Dr. Peter Cauwelier about culture and cultural competences, as he shared the benefits of focusing on Team Psychological Safety. Our discussion led to the article below. In his article, Peter Cauwelier emphasizes the importance of understanding and leveraging cultural diversity within a team's micro-culture. By valuing diverse perspectives, fostering psychological safety, and using the Team Psychological Safety model, teams can develop a global mindset that supports effective collaboration and problem-solving across cultures. We are excited to bring the TEAM.AS.ONE Team Psychological Safety Certified Facilitator program to Malaysia. Consider signing up to take your team's global mindset to the next level. Expand your understanding of cultural diversity, learn practical tools and techniques, and empower your team to thrive in today's globalized world. More information coming soon. Watch the full interview with Dr. Peter Cauwelier, founder of Team As One Is your team’s micro-culture thriving? by Peter Cauwelier, PhD - TEAM.AS.ONE Academic research has studied and validated psychological safety at the level of the individual [1] or the team [2]. But what about culture? It is obvious that people from different cultures interact or communicate differently. How does psychological safety then connect with the culture of these individuals? Culture at the level of a country has been extensively studied by several scholars and the most commonly used model is probably the one Geert Hofstede developed in the 70s [3]. It has by and large stood the test of time, with years of data from nearly every country on the planet and continues to be a valid model to explore how people from different cultures behave differently. How do we bridge the gap between the small scale of a team with 7 or 9 members and the notion of culture of an entire country with millions of nationals? Edgar Schein helps us make the connection by introducing the concept of “micro-culture” to describe the dynamics within a team [4]: “Culture (including a team’s micro-culture) is a pattern of shared basic assumptions learned by a group as it solved its problems of external adaptation and internal integration, which has worked well enough to be considered valid and, therefore, to be taught to new members as the correct way to perceive, think and feel in relation to those problems”. Team Psychological Safety and the 7 elements that constitute it – reaction to mistakes, dealing with issues, accepting diversity, taking risks, asking for help, mutual support and appreciation (see the TEAM.AS.ONE Team Psychological Safety model) – provide the perfect structure along which to evaluate and strengthen a team’s micro-culture. Maybe there is someone in the team from Germany, someone else from Malaysia, and yet another team member from Brazil. All these team members obviously have different cultural backgrounds, but also different educational or professional experiences, family upbringings, religious or spiritual beliefs and personal values. Each of these components contribute to how a member shows up and behaves with others. The Team Psychological Safety framework allows to operationalize how members interact with others when specific team-based routines occur. Maybe the person from Brazil sees appreciation differently from her colleague from Germany, and asking for help in a culture like Malaysia may be interpreted differently than in the USA. In the micro-culture that is the team, what counts is not abstract principles, but the concrete behaviors of each member in the team when they engage in interpersonal exchanges with others. It is more important to focus on how Marcus from Germany experiences and expresses appreciation, and how that is interpreted by Anna from Brazil, than drawing conclusions from the cultures of Germany or Brazil. “Asking for help” in a team’s micro-culture can be developed into a powerful team routine that is very different from how it would typically show up in the cultures of each of the team members. The “internal integration” from Edgar Schein’s definition reflects exactly how a team deals with each of the 7 elements of team psychological safety. If mistakes are held against those who made them, or made fun of, or are used as a reason to stop discussion, the team’s micro-culture will evolve into one where team members hide their mistakes. If however the team has created a habit of sharing mistakes, using these to improve the processes and extract learning for future challenges, the team’s micro-culture develops into one where the mistakes become a driver to improve the team’s learning and performance. The mantra “This is how things are done around here” resonates much better when it refers to the limited number of members in a team (6 or 8 or maybe 10) than when it supposedly reflects what happens amongst the 1000+ members of the organization. The Team Psychological Safety model allows to unwrap “this is how things are done around here” into the 7 concrete elements of team interactions. In some teams, certain of these elements are dealt with quite well because the team has shared experiences that lead to accepted and well-balanced norms around (for example) taking risks. But some other of the 7 elements could show up at the other end of the spectrum, either because the team has never had meaningful experiences related to these, or because those experiences were negative, and therefore never constructively “integrated” into the team’s micro-culture. The Team Psychological Safety survey shows the team leader or facilitator how each of the 7 elements is perceived within the team. The team strengths can be celebrated, and the team challenges need to be addressed and appropriately “internally integrated” to strengthen the team’s micro-culture. In summary, the Team Psychological Safety model and the certified facilitator program provide the framework, assessment and tools and techniques, to positively impact a team’s micro-culture, and set it up for enhanced team learning and improved team performance. About the TEAM.AS.ONE Team Psychological Safety Certified Facilitator program The Team Psychological Safety Certified Facilitator program unpeels the concept into the 7 elements and 5 foundations from the original model developed by Professor Amy Edmondson. A deep understanding of the model and theory helps participants understand how psychological safety shows up in the day-to-day interactions within a team. At the same time, the program equips participants with a practical approach to help a team through concrete interventions. After measuring how team psychological safety is perceived in a particular team, and after qualitatively assessing each of the foundations, participants identify the priority improvement areas and explore concrete tools and techniques to impact each of these. After an improvement initiative is concluded, the measurement of psychological safety is compared to the initial situation. The TEAM.AS.ONE certification program is offered through certified partners in Brazil and the USA, and will soon start in France, the UK, Poland, Thailand, the Philippines, Vietnam and Malaysia! 1. Kahn, W.A., Psychological Conditions of Personal Engagement and Disengagement at Work. The Academy of Management Journal, 1990. 33(4): p. 692-724. 2. Edmondson, A.C., Psychological safety and learning behavior in work teams. Administrative Science Quarterly, 1999. 44(2): p. 350-383. 3. Hofstede, G., G.J. Hofstede, and M. Minkov, Cultures and Organizations Software of the Mind. Vol. 3. 2010, New York: Mc Graw-Hill. 4. Schein, E.H., Organizational Culture and Leadership. 4th ed. 2010, California, USA: Jossey-Bass.

Source: Asma Abdullah MANAGEMENT, July – Aug. 1997 Every culture has its own way of interpreting the behaviours, actions and events of its members to others. Our culture determines how we live in a society and provides a basis for understanding and interpreting the learned expectations behind those behaviours. A good knowledge of our past can also offer constructs to help others understand why we behave the way we do. To be able to describe a particular group of people and their behaviours, it is important that they be interpreted in its proper social and cultural contexts, the description of our culture by our foreign friends can lead to inaccuracies, leaving a dent, wound or scars in cross-cultural relationships. The Australian ways Our Malaysian ways and contemporary are not so easy for others to comprehend if they are not aware of our country’s past history and cultural make-up. There have been occasions when people from other cultures have stirred Malaysian emotions and sensitivities because of remarks made known through the print and electronic media. This is the case with recent cross cultural relations between Malaysia and Australia where both parties have failed to make themselves understood by each other. In dealing with cultures we all have a tendency to evaluate others using our familiar set of assumptions, and as a result we misinterpret the intent and purpose of what is being communicated. So what are some of the potential areas that can cause cross-cultural misunderstanding between Malaysians and Australians? Most Australians value openness and independent thinking – some call it bluntness and frankness. They may come across as direct and open to those who believe they are more soft-spoken and indirect. They also value individual action and are not afraid to express their thoughts and ideas most freely. The Australian sense of humour is irrelevant and so is their tendency to use a certain plainness of language. Their use of phrases such as “bloody bastards” or “shot through the afternoon” can sometimes be rather puzzling to Malaysians. When interacting with Australians, some Malaysian might also be confused about their use of slang, profanity and colloquialisms like “you little ripper”, “bloody oath”, “No bull”, etc. And their strong accent “G day, mate” becomes G’d Die, ...” The Australian habit of calling a spade a “bloody shovel” can be easily misunderstood by Malaysians who are used to greater formalities, protocol and structure in official dealings. These cultural differences can often lead to grave misunderstandings and hurt feelings on both sides. Malaysians in contrast, are generally more guarded and cautious of others as we have been programmed to live in “a minefield of multinational sensitivities”. Being too frank and open can lead to behaviours which Malaysians tend to regard as crude, crass, improper, confrontational and unbecomingly vulgar. Because of our concern for face and harmony, we are expected to tell a “white lie” when necessary and exercise a high frequency antenna when we refer to certain Government efforts and policies. Being too outspoken about some of our attempts at social engineering are frowned upon as Malaysia cannot afford to have racial bigots who can dampen the spirit of inter-racial harmony that we now see – symbolic so it may seem. Remarks like those made by Ms Hanson of the Liberal Party in Australia are simply out of the line in our Malaysian Cultural programming. Malaysians who believe in the supremacy of the community as demonstrated in our high degree for consensus guided by a sense of reasonableness, a focus on community spirit, networking and belonging to a group. Because of our collectivist orientation, Malaysians are more likely to agree with the group’s decision and take the feeling of others into consideration. They also value friendliness, harmonious relationships and respect for authority and elders in their personal and public exchanges with other people. Cultural Differences While certain antics of bluntness in expressions are fine and enduring for Australians, they can be rather offensive when in the company of Malaysians – especially when such tactics are applied to our leaders. An attack on the Prime Minister is likely to incur the wrath of the group as well. While insults are common place in official circles in Australia, good form is observed rigidly, especially with heads of governments in the ASEAN region. Related to this is one cardinal rule of Asian diplomacy – which is not to be overtly critical of the occupant of the head of state of a regional neighbour because of the respect accorded to such officers. To be a part of Asia, one has to be able to learn to recognize and even smell the hidden subtleties, manners and sensibilities that are not easily seen but can be felt! Malaysia’s interpretation of human rights and democratic principles differ from Australia’s. The latter regards personal freedom ad self-interests as the best impetus to advancement. The definition of democracy means that on occasions the government, business enterprises, community relations and dealings with other countries can be influenced by a few powerful individuals. Malaysia on the other hand, places a high premium on preserving its harmonious relations among the diverse ethnic groups and believing in the good of the community. After all, it is an extension as well as an obligation of members to care for their fellow human beings in a collectivist society. The so-called Western obsession with democracy and unbridled freedom is also viewed quite differently and so are our ways of eradicating collective hunger, tackling social ills, reducing illiteracy and improving our quality of life for the good of the community as a whole. While these different viewpoints are fine on the domestic scene of each country, they can lead to a breakdown in cross-cultural communication when interpreted across borders. For example, Australians tend to believe that it is all right for an individual to take hard drugs to another country where they are banned. Remarks like “barbaric behaviour” over the hanging of Chambers and Barlow and “recalcitrant” are some examples that can be upsetting to the Malaysians and extremely insulting – much more than the English word would indicate. To call someone “recalcitrant” means that he is ill bred. (kurang ajar) or stubborn (degil, keras kepala), In a collectivist culture, these terms are a reflection of our parents’ inability to bring us up properly. In summary, as shared by participants in numerous cross-cultural workshops facilitated by the writer, while Australians are perceived by others as those who are blunt, outspoken, individualistic, independent, egalitarian, more influenced by eternal guilt and concerned with self-esteem, Malaysians are seen by others as guarded, group centered, interdependent, hierarchical-based, respectful of their elders, more driven by shame and concerned with face saving. Preventive steps: So, what should we do to prevent future wounds? Here come some wishes for the future interface on both sides – Malaysians and Australians. We need to understand and appreciate one another’s culture that goes beyond symbols and etiquette. A pre-departure orientation programme on either side should focus not only on an awareness of differences but also on the hidden dimensions of culture – its values and underlying assumptions A good working knowledge of each other’s culture, traditions, principles of social justice, history, concepts of racism, development, etc, is part of the tool kit that we need to bring along with us. We support cross-cultural programmes to increase awareness of different Asian and Australian cultures, social attitude and issues in contemporary life through media exchanges, youth programmes and student projects. This is especially critical for those in the media because writers do play a role as intercultural spanners who can help interpret cultures across borders through their writings. These activities must be funded so that there is on-going research to understand and learn how each country interprets and manages to diversity and multiculturalism. We should focus on some specific survival skills for relating with the new culture. Just as Aussies have to learn to detect the indirect and often oblique Asian ways, Malaysians too have to get used to the more direct and ”fair dinkum” ways of Down Under. A variety of interpersonal communication strategies and techniques that are not always clearly observed and articulated will have to be acquired to enhance cross-cultural communication. We have to establish contacts and learn to build trust by talking and being comfortable with one another at a personal level. Some initiatives to promote theses have to be arranged through more cross-cultural forums, business clubs, post graduates internships through twining programmes, writing and scholarships; the idea of working holidays is an excellent initiative. Such are realities we face as we go across borders. As we get into the 21st century and become more exposed to international business, education and relationships, cultural literacy will become a valued human currency and is the key to international understanding. For Malaysians, we have to start to understand our own culture that we have taken for granted and make an effort to describe some of our unstated, implicit and indirect ways to others. It means we have to become effective “cultural ambassadors” for those who are not familiar with our cultural context. But, in the interest of avoiding future cross-cultural communication breakdown, both Australians and Malaysians have to improve their cultural fluency and multicultural outlooks by avoiding the use of their own familiar assumptions to evaluate to the other person. In promoting a sincere and genuine understanding, we have to learn to be contextually appropriate by showing respect towards others not only in words but also in actions. It simply means we have to enlarge our repertoire of communication skills to interact with people who are not like us. Honestly speaking, when these skills are acquired, our Australian friends will say, “SHE’LL BE RIGHT MATE!” Australians are Blunt and outspoken Individualistic Independent Egalitarian Guilt driven Concern with self esteem Malaysians are Guarded, indirect, polite Group centered Interdependent Hierarchical, respecting elders Shame driven Concern with face-saving The writer is a specialist on culture and management. She was recently in Sydney and writes this article for Management readers. She graduated from Monash University in Melbourne in the early 1970’s where she did Anthropology and Education. She is author of Going Glocal – Cultural Dimensions in Malaysian Management (published by MIM).

Fraternity begins with creating a supportive environment where each members of an institution or organisation feel comfortable in expressing their concerns, seeking advice, and sharing their experiences in order to gain support within the community group. This can be achieved through programmes, social events, and collaborative study sessions. On the 19th of May, 2023 we have conducted a cultural induction programme for Malaysian students that are interested in furthering their studies and career prospect in France. It was a wonderful session and the students were all very much engaged and interactive with our presentation. The Malaysian students that we've met in UniKL (Malaysia France Institute) come from diverse backgrounds, and thus the importance of building up the presence of fraternity among the students is needed in order to create a stronger motivation for them to study in a foreign environment. It is also important to note that when we mention fraternity between the students, it only mean for them to group between themselves and not mingle around with the locals in France. Fraternity, or fraternité, is an essential principle of the French motto "Liberty, Equality, Fraternity." It emphasizes unity, solidarity, and mutual support within society. Fraternity promotes a sense of community, empathy, and responsibility towards others. It encourages inclusivity, breaking down divisions, and working together for the greater good. It serves as a reminder of our interconnectedness and inspires acts of kindness, social justice, and a fair society for all. The cultural induction helped the students understand the unique culture of the French and how to cope with certain lifestyle, cultural differences and particular ways of doing things that might seem normal for Malaysians but odd for the French. Questions such as whether or not they should open their shoes when entering a French household to a very serious question of religious practics over there in France. I have personally learned a lot myself attending the session as I am now much more aware of the importance of the cultural gap that exists between two nations and how it may or may not affect you personally, depending on whether or not you are well-prepared in handling certain situations that may be new to you. To sum up, fraternity is essential to building a welcoming atmosphere for students at a foreign school or organisation. Fraternity aids people in feeling comfortable expressing their worries and receiving counsel within their group by encouraging unity, solidarity, and mutual support. The cultural immersion programme offered to Malaysian students interested in studying abroad is an illustration of how crucial it is to foster solidarity among students from various backgrounds. It aids in bridging the cultural divide, gets them ready for the peculiarities of French culture, and gives them the tools they need to deal with new circumstances. Fraternity recognition and acceptance improves their entire experience and fosters a sense of belonging in an unfamiliar environment. Written by Naim Ramin 11/5/2023

FIND OUT MORE HERE! Lockdown memory is a performance that fully falls into the category of reality theater, capable of making the new multimedia languages dialogue with those of the scene, able to tell the complexity of an innovative project such as Beyond Borders, in which theater, video art and documentary films are intertwined through a remote collaboration with artists from all over the world. Textual and visual notes, physical and musical scores, conversations in zoom and scenes from the daily life of the artists involved are the dramaturgical fragments in progress that bounce off the walls of an aseptic room in search of a single glimmer, that virtual window open to a world , which had to mark its own borders, due to the pandemic. The performers on stage relive the different moments and situations caused by the lockdown, giving voice to the delicate social situation of the countries of the artists involved: from the protests of Black lives matter in the United States to the social revolt in Chile, from the mass exodus from the Indian megalopolis to the return to normality, after the tragedy, in the city of Wuhan. The play is set to tour to Malaysia and would take place in Studio Ramli Hassan, Jalan Tepian Tunku, Bukit Tunku, KL FIND OUT MORE HERE! ‘Ulek Mayang’ (one of the oldest art forms in Malaysia) is a traditional Malay folk dance/tale, treasured by Malaysians. Synergizing the artistry of air artists VIVA Circus and musicians HANDS Percussion in narrating excerpts of this story not only promises a very interesting collaboration but will present visuals that audiences will find captivating. Our first engagement with VIVA was during the 16th Hua Zong Literary Awards in 2022. SAKTI is our first full collaboration where we sought to merge our art forms to create a unique interpretation of this captivating folktale. It will be performed across the stage through aerial acrobatics and accompanied by contemporary music with drums, percussion, gamelan and other musical instruments. Look forward to our drummers in a new challenge to express their artistry through expertly choreographed aerial acrobatics (using specialist fabrics) accompanied by new and rearranged Malay song compositions. The show venue will take place at Stage 1, Petaling Jaya Performing Arts Centre – PJPAC, 1 Utama.

Let me tell you a story that illustrates the significance of fraternity in the workplace. I recently spoke to Marie Tseng, Founder and Director of Cultural Impact who shared this with me. Marie once worked for an English company known for its rigid approach. She became increasingly disheartened by the lack of collaboration, where consultants were treated as mere numbers, and decisions were made without genuine input from the team. One day, unable to contain her frustration, Marie spoke up and boldly posed a question to her colleagues: "If you want us to be a big family, shouldn't we foster more collaboration?" However, one colleague, in a deliberately obtuse manner, responded, "So should I refer to you as a sister now?" Despite the dismissive response, Marie's passionate declaration reflected her yearning for more than a superficial professional connection. It emphasized the importance of cultivating communal bonds within the workplace, where colleagues view each other as more than co-workers, creating a sense of belonging and support. This environment encourages and nurtures collaboration. All of this underscores Marie’s work at Cultural Impact. Fraternity in the workplace surpasses cultural differences, as it addresses our innate desire for shared understanding and empathy. By embracing diversity and promoting inclusivity, we transcend cultural boundaries, fostering a collaborative environment that harnesses the strengths of each individual. Marie's thought-provoking question highlights the vital role of open communication as the foundation of fraternity. By encouraging dialogue, active listening, and constructive feedback, we establish a space where every voice is valued. This open exchange of ideas fosters trust, strengthens relationships, and cultivates authentic conversations that lead to innovative solutions. Building fraternity requires a delicate balance between collective and individual identities. While culture significantly shapes our beliefs and behaviors, it should not overshadow the need for unity. By fostering a supportive brotherhood that respects diverse backgrounds, we create an inclusive environment that empowers individuals to express their unique perspectives. Fraternity in the workplace goes beyond cultural dimensions alone. It encompasses shared values, goals, and aspirations within the organization. When we foster a collective culture that emphasizes collaboration, mutual support, and shared success, employees feel connected and motivated to work towards common objectives. Fraternity is a universal concept that transcends borders and cultures. Recognizing and appreciating the diverse ways in which fraternity is understood and practiced globally broadens our perspective, enriches organizational culture, and nurtures a global mindset. This fosters the embrace of different viewpoints and facilitates mutual learning, a cornerstone of Cultural Impact’s philosophy. Marie's passionate plea for more collaboration highlighted the importance of fraternity in the workplace. Establishing a sense of belonging, respect, and support is essential for creating a positive work environment. Fraternity promotes employee well-being, reduces conflicts, and enhances teamwork, inspiring engagement, motivation, and productivity, ultimately driving improved organizational performance. Written by Farah Rani 6/6/2023

Source: Visions For Peace, Published by Association of Peace, Conscience & Reason, 2016 Peaceful coexistence is a situation in which people who have different cultures have to live together . "I've been wrestling with the dilemma of how you coexist with those you hate" (Ariel Dorfman). Introduction Malaysia's 30 million people represent a rich blend of sounds, sights and smells. The multiethnic population of Malay, Chinese, Bumiputra, Indian, and others (including noncitizens) largely owes their origins to India, China and the Malay world. The population is also multi-religious with Muslims, Buddhists, Christians, Hindus, Confucianists, Taoists, Sikhs, Baha’is and others coexisting and speaking Malay, English, Mandarin and a variety of Chinese dialects, Tamil, Hindi, Urdu and several other languages. For most Malaysians, it is this diverse brew of cultures, languages, religions and ethnic groups that is responsible for the unique political, economic and social systems which we now have in the country. The different groups and communities maintain their separate identities. Differences in food, dress, languages, customs, behavioural patterns, architectural styles and all other outer manifestations are preserved for the sake of harmony, peace and unity. Malaysia embodies a microcosm of Asian cultural values and a living laboratory for creating true intercultural synergy, a noble experiment in race relations whereby each ethnic group is allowed to retain its own fundamental beliefs, religion, tradition, heritage and way of life in the Asian tradition. This diversity is seen as a positive resource and not as a problem. Since its formation in 1963, Malaysia has undergone a nation building exercise based on the spirit of muhibbah where Malaysians from all walks of life celebrate the many cultures in the country. The word Muhibbah is derived from the Arabic language habibba meaning 'love' which in English means 'goodwill'. For Malaysians, it means respect and tolerance of one another's way of life, religion, customs and traditions, including opinions and points of views, sharing each other's joy and sorrow, standing together during hard times as well as good. Malaysia is also one of the few countries in the world that provides public holidays for the various religious festivals of its people -- Hari Raya for Muslims, Kong Hee Fat Choy for Chinese, Deepavali for the Hindus, Wesak day for the Buddhists and Christmas for the Christians. These religious and cultural holidays are vital for promoting interreligious harmony and intercultural understanding. In addition, the laudable aims of Vision 2020 and its nine challenges have also become a rallying point of unity in the quest to achieve the status of a developed nation by year 2020. They help Malaysians see themselves as a group of people who take pride in their ability to live in peace with an accommodating posture of give and take and a common set of cultural values emphasising harmonious living, hierarchical-based relationship building, community and group orientation, and religious understanding. In many ways, Malaysia today is as much a product of its ancient history as it is of an evolving multi-cultural society. This muhibbah spirit is acknowledged, treasured and celebrated by both young and old in Malaysia and the various ethnic groups have been able to perpetuate the ways of life shaped by their ancestors. This mutual co-existence, in which each ethnic group has been given the space and opportunity to pursue its own economic and socio-cultural activities, has contributed to cultural enrichment as well as peace and understanding among the people. In the eyes of the world, the rapid development of Malaysia is due to its ability to brand itself as a unique country where different cultures live together in peace. Over the years, this spirit of muhibbah has helped brand the country as “Malaysia Truly Asia”. In recent times, however, the reality on the ground does not match the ideal suggested by the slogans. The Malaysian multi-cultural experiment is being tested and the true spirit of muhibbah, on which this country was originally built, is slowly eroding. In fact, Malaysians today are divided along ethnic lines on many fronts, be it in politics, religion, or education. I would like to elaborate on the many challenges Malaysians face living in a multicultural society with different languages, cultural practices, religious beliefs and traditions. I will also discuss factors that have led to the current situation and strategies on how Malaysians can promote peaceful co-existence. Current Scenario Several developments in the country indicate that the spirit of muhibbah and the state of intercultural relationships and understanding are at their lowest ebb. There have been expressions of public dissent such as rallies and demonstrations, dissatisfaction towards the Government and several of its policies of social engineering, criticisms in the media on corrupt practices, and resentment against religious policing. In addition, the public has also become more vocal on issues pertaining to governance, integrity, transparency and accountability among those who hold the reins of power and those who implement government policies. There are instances of threats in the form of verbal conflicts, and expressions of racism and bigotry in the public space generated by deep-seated grievances and prejudices and stereotypes as well as ethnocentric and race-based politics. What has gone wrong? Why has this happened? How should Malaysians deal with these issues? Who should be responsible for finding solutions to restore the peace and harmony we once enjoyed? What is the way forward to a more inclusive society? These are some of the questions which Malaysians are asking as they see the spirit of muhibbah being eroded. At the Unity and Multiculturalism forum organized by the Association of Voices of Peace, Conscience and Reason (PCORE) on August 29, 2013, YB Khairi Jamaluddin the Minister of Youth and Sports, said that Malaysia is a nation built on multi narratives with a mix of different cultures and ethnicities, as well as values and belief systems that criss-cross one another. At best, the socio-cultural lines are parallel to but never meet one another. At worst, they are in constant competition, with each line proclaiming to be the dominant narrative, each line claiming to be superior, and each line claiming on its moral legitimacy. The same view is expressed by Shamsul A. B (2014) who, in his research, identifies nine ‘major axes of contradictions’ being articulated through the ‘talk conflict’ in Malaysia. These are ethnicity, religion, social class, education, urban–rural identity, gender, language, politics/power, spatial and generational, which are not mutually exclusive as one source of conflict can generate and/or build on another. In many ways, knowledge and perceptions about Malaysia have to take into consideration the nature of its multiethnic population which has largely contributed to the tendency to ethnicize social realities in Malaysia based on the identity of the person concerned. This ethnicized view is unavoidable, largely because of colonial history. Each ethnic group has expressed a vision for Malaysia, expressed a vision for Malaysia and ‘what Malaysia is’ from its own vantage point. There will always be a Malay view, Chinese view, Indian view, Kadazan view, Dayak view, etc. regarding the various aspects of life in Malaysia – be it political, economic or cultural. (Shamsul, 1997). As a result, from the past up to the present, observers of Malaysian society, politics and culture inevitably consciously or unconsciously have, either consciously or unconsciously adopted an ethnic position in the way they perceive and analyse Malaysia’s development. There will always be a particular ethnic point of view of an event in Malaysia depending on who is involved and interpreting it based on their ethnic origins. Ethnicity has inevitably become part and parcel of describing Malaysia, its people and culture. This has led to the current situation in Malaysia where each group will have its own interpretation of the many slogans branding the country, be it Vision 2020, 1Malaysia, or Moderate Muslim country, which, according to the current Malay Muslim view, is based on the Islamic concept of wassatiyyah or moderation. What one culture regards as an act of inclusivity for the privileged majority, others see as a form of discrimination promoting exclusivity for the privileged majority. Many would agree that it is about time Malaysians from all groups and walks of life begin to take stock of our country’s multicultural experiment. A new narrative and solution that all groups will accept has to be articulated and promoted by the country’s leaders. Some Contributory factors A number of factors have led to the growing divisiveness in the country. First, since independence Malaysian politics has been largely dominated by race-based political parties led by the ruling coalition which exploits ethnic divisions for its own political survival. Of late, unprecedented instances of racial bigotry are also being expressed by the opposition parties. Secondly, the New Economic Policy (NEP), the affirmative action plan for the Malays and other Bumiputera communities, remains a source of contention. There have been increasing expressions of anger, disappointment and frustration by Malaysians of different ethnic origins who prefer a more inclusive economic policy. The non-Malays believe that the poor and disadvantaged, regardless of race and religion, deserve the same access to educational scholarships, low cost housing, public sector employment and business opportunities to lift them out of poverty, as this is also their country of birth. Thirdly, Islam has become politicized and radicalized since the 1960’s. While Malaysia used to be known as a moderate Islamic country that promoted tolerance and harmony among its religiously and ethnically diverse citizens, there are now instances where discriminatory racist, fascist, and sexist activities are endorsed in the name of Islam. This brand of Islam tends to establish exclusive ownership of the religion with no intention or effort to encourage diversity of thought and expressions. As a state-sponsored religion, Islam is consistently manipulated to legitimise and justify state power. Religious officials interfere with and encroach on the individual’s right to personal freedom, including that of non-Muslims. There are particular instances of discord, such as the controversies surrounding the printing of Bibles in Bahasa Malaysia and the use of the word Allah by Christians, issues of marriage and conversion, apostasy and hudud laws. The most alarming are attitudes towards jihad revealed by the 2013 Pew Global Attitudes Survey, which showed that 39% of Malaysian Muslims felt that “violence against the enemies of Islam” was justified. For Malay Muslims, strict rules are now being imposed by religious institutions to monitor their behaviour in relation to apostasy, dress and relationships between the sexes. Extreme and radical interpretations of the Qur’an and Hadith by some religious leaders or imams, which are supported by the government, have created a climate of religious intolerance where moral policing is widely promoted. The Way Forward What then, has to be amended and how can civil society organizations play a role in reviving the spirit of muhibbah ? The following are some possible initiatives: i. At the level of Policy making There has to be a new policy of social inclusion to make all Malaysians feel that they belong to the country. The time has come for the government to ensure that Malaysians regardless of ethnic ori gins, will be given equal opportunity and treatment based on a new set of criteria that is more equitable. The model of development has to be perceived to be fair to the poor, marginalised and disadvantaged, who deserve the same assistance enjoyed by the Malays and other Bumiputra. A new narrative or a social contract has to be formulated to reshape the basis of a shared union of every single Malaysian. The existing race-based policy has to make way for a more needs-based policy that will not derail the legitimate agenda for the deserving Bumiputra. What was proposed in 2010 as a revision of the NEP was a national development strategy that is more transparent, merit driven, and market friendly. 2. At the Educational level of Schools, Colleges and Universities Our colleges and universities have to develop courses and modules to familiar students with the history and principles of our Federal Constitution and the five principles of Rukun Negara to regulate the thinking and overall conduct of Malaysians. The fifth principle of the Rukunegara, which is good behaviour and morality, is particularly relevant to fostering racial harmony and inculcating an appreciation of one another’s beliefs and values. For a start, prohibiting the use of words that are derogatory to the different races will be a good way of legislating appropriate behaviour among Malaysians. Students in schools and universities should acquire knowledge of their own cultures, values and sensitivities as well as those of the other groups. Using the project based learning approach, students can do research in their respective communities on how religious practices are expressed in everyday behaviour. Only through examining commonalities between religions as well as differences at the theological and ethical levels, followed by practical experiences, will they be able to appreciate the religious diversity in the country. 3. At the Level of the Home and Family The home environment is the best place to start introducing the young to the spirit of neighbourliness and muhibbah and of living together in a multicultural society. Often racism, stereotyping and prejudices originate in the home due to a lack of intercultural contact, especially among children who attend vernacular schools and interact in monoethnic settings. Malaysian families have to play their part in exposing their children to the cultural diversity, the different languages, cultural practices and food traditions as well as religious beliefs and practices of their friends and acquaintances. Equally important is assisting children in cultivating friendships with those from other ethnic groups in order to learn about cultural sensitivities. Conclusion Malaysia used to take pride in its own brand of multicultural diversity where people of different ethnicities and religions lived in peace and harmony. Malaysians have to recognise the present reality and identify the negative implications of policies that promote exclusivity. New pathways have to be crafted by those in authority to make Malaysia a nation of equals. An inclusive development policy that upholds nondiscrimination as provided for in the Constitution will enable Malaysians to pursue all that which gives them personal contentment, self-worth and pride in being a true Malaysian. Our leaders too must have the courage to build a Malaysia where everyone is made to feel proud to be one, regardless of their heritage. It is also the responsibility of individuals to equip themselves with a repertoire of intercultural knowledge, skills and attitudes and make efforts to quell any form of racial or religious intolerance and ignorance among family members, friends and neighbours. The time has come for all Malaysians to revive the spirit of muhibbah and celebrate cultural diversity. (Asma Abdullah is a free lance consultant and teaches on a part time basis at Putra Business School. She focuses on topics related to culture and human resource development).

As we continue to navigate the ever-changing landscape of the modern workplace, it is important to recognize the role of empathy in creating a conducive environment to fosters a sense of belonging and inclusion. Empathy is about understanding and relating to the emotions and perspectives of others. It is a vital skill that helps us to communicate effectively, build meaningful relationships, and navigate conflicts. By embracing empathy, we can create a more supportive and inclusive workplace that benefits everyone. "As a company, we have a role to play in creating a culture of empathy." This means recognizing and valuing the unique contributions and perspectives of each employee, regardless of their background or identity. It means actively working to create a safe and welcoming environment where everyone feels heard and respected. Watch the testimonial video from the participants of the Exchange Theatre session last November: In collaboration with the KL Shakespeare Players (KLSP), the Exchange Theatre is a form of interactive theatre that encourages communication and the exchange of views on topical issues, especially in regards of workplace scenarios and team dynamics. It creates a safe space for the audience to participate in the given scenario and to speak out their own experiences and opinions out loud where it might be difficult to do so in other situation. Our previous Exchange Theatre showcase on the 22nd of November with GNETG received a very positive testimony from Dato’ Ami Moris, the Chair of 30% Club Malaysia. When asked about her main take-away from the session, she elaborated; "It was very good to be able to have an outside in-perspective and to suspend what you normally think and how you normally would assume to be doing things." The session was impactful to her as she is able to listen to other people's perspectives and understand the significance of shaping the dynamic of the team through the skill of understanding other people’s perspectives in a workplace setting. One way to foster empathy is by encouraging employees to share their stories and experiences. By creating a platform for open and honest dialogue, we can gain a deeper understanding of the challenges and opportunities that exist within our organization. This can help us to identify areas for improvement and develop more effective strategies for supporting our team. Empathy can also play a contributive role in creating a conducive environment. By recognizing and responding to the emotional needs of our colleagues, we can create a more positive and supportive workplace. This might involve offering words of encouragement, providing flexibility in work schedules, or simply listening without judgment. One of our other participants from the GNETG showcase also felt that she was enlightened by the essential role of empathy. The participant, Marzida Md. Noor, an Independent Non-Executive Director of Affin Bank Berhad shared the importance of recognising a company’s role in creating a conducive working environment to make the employees feel that they are part of the company’s culture. She quoted by saying; ''It sort of reinforce that level of awareness about: what does it mean to be more inclusive, what does it mean to be more empathetic to people and what does it mean to be understanding of how people process their thoughts..'' Finally, it is worth noting that empathy is not just a professional skill; it is a human one. We all have the capacity for empathy, and by embracing this skill in our personal lives, we can become better friends, family members, and community members. Written by Naim Ramin 11/5/2023