@Herr Peter,

Amen al comentario 62.

@pabquicar,

Leete bien tus posts y los veras.

@ a todos,

A continuacion voy a exponer los puntos que a mi me parecen mas relevantes respecto a las diferencias entre las culturas occidentales y asiaticas.

Primero hay que aclarar que el individuo cuando nace se desarrolla en una sociedad donde los valores culturales y normas de conducta ya estan estipulados de ANTEMANO.Estos valores modelan y orientan en gran medida los patrones de conducta de los individuos pertenecientes a una sociedad.Dicho esto,que tengamos una serie de valores aprendidos no implica que los sigamos a rajatabla a lo largo de nuestra vida.ej: valor : "no mataras" este valor dado no impedira a algunos individuos cometer asesinatos.Estos patrones de conducta,ademas, variaran dentro de una determinada sociedad: una clase respecto a otra,o respecto la gente de ciudad y de campo.

Antes de entrar en tema quiero hacer una aclaracion previa: lo que voy a exponer a continuacion son, a mi modo de ver,tendencias generales, no verdades absolutas,respecto a estas sociedades.La idea de senalar estas diferencias es intentar ayudar a ENTENDER estas culturas y tratar de encontrar patrones basicos comunes en todas ellas.

Ejes centrales a la gran mayoria de sociedades asiaticas:

1.Loose of face

2.Conciencia de grupo

3.Familia

4.Sociedades altamente jerarquizadas

A partir de estos derivaria los siguientes valores :

1.Harmonia:

Las grandes filosofias orientales ( especialmente el hinduismo y el confucionismo ) priman el concepto de harmonia para justificar el status quo.La harmonia se antepondra en muchas ocasiones ante cualquier situacion que genere conflicto tanto a nivel individual como a nivel social.Cabe anadir que en el hinduismo las clases sociales estan establecidas como castas y ello esta justificado basandose en la idea misma del karma : las clases sociales altas tienen un buen karma porque en su vida anterior hicieron meritos para acceder a estas mientras las clases bajas estan pagando las consequencias de su mal karma por sus actos cometidos en vidas anteriores.

2.Evitar decir una opinion publicamente:

Derivado de loose of face.Las opiniones en su gran mayoria son reservadas a la esfera de lo privado.

3.Mentiras:

Derivado de loose of face.Dado que loose of face tiene un valor fundamental en las sociedad asiaticas,el valor mentira no es entendido como malo dado que para salvar la cara muchas veces se tendra que mentir.

Mientras que en las sociedades occidentales el valor verdad es bueno y repito,aun cuando individuos se dediquen a mentir a menudo, la accion de estos sera REPROBABLE Y CENSURABLE.

4.Evitar afrontar problemas:

Ligado al concepto de loss face, solucionar problemas muchas veces significa crear conflicto con otra persona.En ese sentido tendran a solventarse de tal manera o esquivarse para no generar tal conflicto.

5.Libertad:

Derivado de la conciencia de grupo, la conciencia de grupo se antepone en muchas ocasiones a la libertad individual en muchas sociedades asiaticas.

6.Pensamiento algo estatico:

Historicamente el pensamiento en Asia no ha sufrido en lineas generales grandes cambios a pesar de crearse diferentes tendencias y nuevas religiones ( hinduismo,confucionismo,taoismo,budismo theravada y mahayama... ) .

En las sociedades occidentales la evolucion del pensamiento ha sufrido saltos cualitativos mas substanciales ( desde la epoca grecorromana,pasando por el racionalismo,ilustracion,romanticismo,valores de la revolucion francesa y modernidad ).

Ademas hay que constatar que la aparicion de Grecia , incluyendo todos sus valores, aun bebiendo en sus fuentes de culturas del Asia menor y de Egipto, supuso un punto de inflexion unico en el mundo.

7.Conciencia critica:

Ligado con el valor harmonia.

Exceptuando en las sociedades asiaticas mas influenciadas por Occidente ( vease Japon,Corea,Filipinas ) este no seria un valor muy extendido.

Este en Occidente es un valor positivo ( fruto de la revolucion que supuso el protestantismo,la aparicion de la libertad de conciencia y el liberalismo politico ) ,aun repito, mucha gente no lo ejerza.

8.Independencia de los jovenes:

Derivado del concepto de familia.En los paises occidentales el hecho de que los jovenes se independicen de los padres es un valor positivo en si mismo.Otra cosa es que los jovenes,por dificultades economicas o simplemente por vagancia,no lo hagan.

Un hecho que hay que constatar es que en muchas sociedades asiaticas,los jovenes soportan economicamente a sus familias una vez han encontrado trabajo.

9.Sentido de culpa:

El sentido de culpa,por nuestra tradicion judeo cristiana,es mucho mas acusado que respecto a muchas sociedaddes asiaticas.

10.Parametros de belleza:

Como ya sabeis todos, el modelo de belleza en Asia pasa por tener la piel blanca.Ello va ligado con el hecho de que la gente del campo pasa mayor cantidad de horas al sol y se la considera de un status bajo.

Ademas muchas mujeres asiaticas acuden a centros de estetica para occidentalizarse los ojos.

Dicho esto, hay que tener en cuenta que las culturas son cambiantes  y estas son influenciadas por otras,es decir lo que es cierto ahora puede dejar de ser cierto en unos anos  y mas teniendo en cuenta que estamos en  la era del internet, donde los intercambios de pensamientos e ideas fluyen continuamente por todo el planeta.Las generaciones de jovenes en Asia ( sobretodo en China,Japon,Korea ) ya empiezan a  seguir nuevos modelos de conducta que serian impensables hara unos anos.En definitiva, el futuro de Asia todavia esta por ver.

Y esta es mi humilde opinion,

Salud

PD: No soy antropologo pero he intentado expresarme lo mejor que he podido.Espero que se entienda.

@pabquicar,

Sobre la mentira y sentimiento de culpa te dire un par de cosas.

La mentira no la he puesto como en valor bueno en si mismo sino que lo he relacionado con el concepto de de loose face.Recuerda que he puesto el valor loose face como valor primario y la mentira como un valor deducido a partir de este.Es decir,la mentira no es un valor malo si con ello se salva la cara.Dado que situaciones de salvar la cara ocurren con gran frecuencia en la vida de un individuo se mentira ( mentiras piadosas y no piadosas ) con bastante mas frecuencia que con respecto a las sociedades occidentales.

Sobre el sentimiento de culpa, me pones el ejemplo del harakiri, tu crees que ese sentimiento es generalizable a la gran mayoria de sociedades asiaticas?

Sobre la independencia de los jovenes, como ya he dicho hay valores que dependen de que sea clase social alta o baja,gente de ciudad o gente de campo.Dicho esto debo anadir que los jovenes una vez han conseguido trabajo y independencia economica estos continuaran teniendo una serie de deberes contraidos con la familia hasta tal punto que primaran muchas veces los deberes contraidos con la familia que con respecto a los deberes contraidos con la pareja.

Sobre el pensamiento estatico no me referia a la serie de descubrimientos que se han realizado en Asia,pero si quieres hablamos.Sin negar que China ha aportado importantes descubrimientos como el papel,la polvora,la imprenta artesanal,y la brujula no es comparable con la cantidad de descubrimientos realizados en Occidente.No te hago la lista porque sino seria INTERMINABLE.

Lo que yo me referia en concreto es a la evolucion del pensamiento oriental a lo largo de la historia,que haya producido cambios radicales en la mentalidad y estructura social, exceptuando la influencia occidental sea en forma de liberalismo economico o comunismo.

Respecto a los parametros de belleza, la piel morena esta mas asociado a ofrecer un aspecto saludable que al status.

Respecto al loose face lee este articulo :

"From Japanese business etiquette to market transactions in the smallest villages in rural China, the concept of "saving face" guides daily life in Asia. Causing someone to "lose face" -- even if done on accident -- is an infraction rarely forgiven.

Being aware of how saving face affects daily life in Asia will enhance your trip and give you a tiny insight into Asian culture during your visit.

The Concept of Face

The abstract concept of "face" can be described as a combination of social standing, reputation, influence, dignity, and honor. Causing someone to "lose face" lowers them in the eyes of their peers, while saving or "building face" raises their self worth.

Although in the West we tend to appreciate people who are "brutally honest" or who get to the point quickly, the opposite holds true in Asia. Important meetings are often preceded with hours of face building before getting down to business.

Saving Face in Asia

The number one rule for saving face in Asia, particularly Southeast Asia, is not to lose your cool in public. Shouting or arguing in public are strictly frowned upon; causing a scene actually makes bystanders to lose face through embarrassment. Although frustrating, always stay patient and calm until both parties reach a resolution -- even if a small compromise must be made.

Understanding the concept of face can be used to your advantage. When negotiating prices in Asia, keep in mind that you cannot allow the shopkeeper to lose face by making them feel like they were shorted during a transaction. Even though the vendor may want to make the sale, they will avoid a loss of face by refusing to meet your inflexible price. Drive a hard bargain, but give in just a little on your final price, or offer to buy something else small from their shop.

Simple Tips for Saving Face

• Avoid pointing out someone's mistakes openly in front of their peers or strangers.
• Always give sincere compliments when they are due.
• Politely refuse a gift at first, but always eventually accept the token with both hands.
• Show extra respect and defer to all elders and people of rank, title, or uniform.
• When negotiating prices in Asia, try to give a little on your final price.
• If offered, aways allow your host to pay for your dinner.
• Bending the truth is common in China, however, pointing out that someone is lying or embellishing will cause them to lose face.

Examples of Saving Face in Asia

Saving face is taken into account during all daily interactions in Asia. The value of saving face can even outweigh the importance of the original issue, producing some bewildering and unexpected outcomes. In feudal Japan, suicide was often seen as an attractive alternative to loss of face!

• The police in Indonesia arrest a Westerner by mistake. Although proven innocent, they cannot release him immediately because doing so would cause the police chief to lose face by admitting that a mistake was made.

• Your food in a nice restaurant was prepared incorrectly. Sending the food back immediately without at least complimenting the chef on the speed or presentation of the errant dish will cause him to lose face in the kitchen.

• While introducing you to his peers, your Chinese friend incorrectly states that you come from New York, the largest state in the US. Pointing out that Alaska is actually the largest state could cause him a loss of face.

• You ask someone older than you for directions to a landmark. Rather than losing face by telling you that he does not know how to get there, the man confidently points you in the wrong direction!"

 Pabquicar , esto es Asia,un mundo totalmente diferente  con otra mentalidad y normas de funcionamiento claramente diferenciadas.Hasta que no se te meta eso en la cabeza no entenderas lo que es y significa estar en Asia.

Un saludo,

Articulo interesante sobre saludos similares al wai en el sudeste asiatico :

"Similar gestures in other countries

In Indonesia, wai like gestures are in use in various parts of the country, Java (called susunan or sembah in the royal courts), Lombok and Bali, where Hinduism and Buddhism is or has been widely practiced.

In Laos and Cambodia, similar greetings - called nop and satu, respectively - are also in use.

In Malaysia and Brunei, it was historically used to convey thanks or salutations to a patron or higher personage, with the hands raised to a level in accordance with the rank or caste of the individual to whom it was directed. It is still used in the presence of Malaysian or Bruneian royalty.

Although not used as a greeting gesture, similar gestures (the clasping of hands at the stomach, chest or chin) are known in the Philippines to convey heartfelt gratitude to a helper or benefactor, especially if that benefactor's social status is above that of the one who is assisted. This has its origins in the pre-Hispanic and pre-Islamic Hindu-Buddhist beliefs and customs of the area. It is still used as a salutation before and after the pangalay dance of the Tausug and Bajau peoples of the Sulu Archipelago."

Otro articulo mas relacionado con el tema del foro : Ya se que da palo a veces leer enn ingles pero merece la pena el esfuerzo !!!!

CHINESE IDIOMS ABOUT “FACE”

Illustrating the obsession with face-management, there are literally dozens of Chinese sayings and proverbs that have to do with “face”, including:

“Men can’t live without face, trees can’t live without bark.”
ren hou lian, shu hou pi

“A family’s ugliness (misfortune) should never be publicly aired”
jai chou bu ke wai yang

“Face project”
mian zi gong chen
For example, “That new expensive airport is just another face project for local officials to suck up to their bosses.”

Walk of Shame: prostitutes in "shame parade"

“Blacken one’s face”
Wang lian shang mo hei
For example, “He blackened your face to get you back for what you did.”

A traditional insult is to say that someone “has no face”.
mei you mianzi

Similarly, one of the worst things is to “lose face”.
diu lian
 

GAINING AND LOSING FACE IS SERIOUS BUSINESS

So don’t treat this concept of mianzi too lightly….especially if you’re doing business or spending a long time in China.

Foreigners working in China (who don’t appreciate the full cultural importance of face) often complain that their Chinese counterparts are “too sensitive” about being offended or having their feelings hurt.

Similarly, many ex-pats in China—as well as other Asian countries such as Japan, Korea, Thailand, Singapore—can tell you stories of how their local friend suddenly stopped talking to them (probably because they somehow caused them to lose face).

And from the Western perspective, it is true—the Chinese are generally more sensitive to any perceived slights having to do with losing face since it’s so ingrained in their culture. This cultural thin-skin is largely a product of culture that has valued social harmony as the prime rule  (and generally avoided criticism).

In the West, many of these slights are seen as minor and quickly forgotten.  But in China, failing to appreciate face can cause serious problems.  While an American businessperson might be respected back home for his frankness and being a “straight-shooter,” he would likely be viewed in China as uncultured, overbearing, and rude.

For instance, an American subordinate attending a meeting where his boss is presenting would generally think nothing of raising a question, making an alternate suggestion, or even disagreeing in front of others.  In China, this would be a serious face-losing situation for the subordinate, boss, and even the company.

In fact, making someone lose face can sometimes insult someone so deeply to create an enemy for life. Indeed, revenge is very much part of the equation—and not just on Chinese soap operas, which include a heavy dose of avenging face-losing situations. I think it’s safe to say that throughout China’s long history, face has started many unnecessary conflicts.

In terms of practical travel advice, a loss of face can result in some form of sabotage, non-compliance, or foot-dragging. For instance, let’s say that you’re frustrated by an employee who is processing your visa or permit. You start ranting and raving loudly—demanding to see the manager, etc. Don’t be surprised if your application is “lost” under the bottom of the pile.
 

SO HOW DO YOU DEFINE IT EXACTLY?

As a sociological construct, the Chinese concept of face is difficult to define. The famous writer and translator Lin Yutang (1895 –1976) even went so far as to say that “face cannot be translated or defined.” He did however characterized it as “Abstract and intangible, it is yet the most delicate standard by which Chinese social intercourse is regulated.”

The closest translations are along the lines of “pride”, “dignity” or “prestige”.  But these don’t tell the whole story.

Face-management is much more than just impression management (or “protecting and enhancing your ego”) in the Western sense. Of course, no one — regardless of culture—wants to look bad or have their ego bruised. But the Chinese concept goes beyond the narrow Western concept of face (and is perhaps closer to the Arab concept of “honor”).

WESTERN FACE VS CHINESE FACE

Unlike “Western face”– which is more self-oriented and individualistic — Chinese face is more other-directed and relational. In other words, it’s less about your own personal pride or ego, and more about how one is viewed by others. Unlike Western face, Chinese face can also be given or earned. It can also taken away or lost.

As a general sociological statement, Western cultures tend to focus on the individual as an independent, self-reliant being. In raising children, the focus is on helping them develop a strong sense of personal integrity and individuality (misbehavior is often blamed on lack of self-esteem).

In contrast, for some 4,000 years, Chinese culture has downplayed concept of the individual—instead emphasizing the supremacy of the family and group. It was all about bringing honor to your clan. With the emphasis on the collective, the sense of self blurred so much that it practically didn’t exist. In fact, individualism was seen as immoral.

The point is that Chinese face can be communally created and owned. In her 2008 study in the Intercultural Communication Studies, “Cultural ‘Faces’ of Interpersonal Communication in the U.S. and China, ” Yvonne Chang of the University of Texas explains:

“Deeply rooted in the Chinese concept of face are conceptualizations of a competent person in Chinese society: one who defines and puts self in relation to others and who cultivates morality so that his or her conduct will not lose others’ face. This contrasts with the American cultural definition of a person who is expected to be independent, self- reliant, and successful. The end result is that a Chinese person is expected to be relationally or communally conscious whereas an American person is expected to be self-conscious.”

GUILT-BASED VS SHAME-BASED CULTURES

Without digging too deep sociologically, suffice it to say that this social phenomenon of face has a lot to do with the teachings of Confucius. He taught that if you lead people “with excellence and put them in their place through roles and ritual practices, in addition to developing a sense of shame, they will order themselves harmoniously.”

Here we see that the flip side of gaining honor is avoiding shame. Thousands of years ago, China developed into a shame-based culture. This is in contrast to Western cultures, which are more “guilt” or “conscience-based”.

Generally speaking, the Chinese “behave properly” generally to avoid shame and they fear losing face—not necessarily because they might feel badly about their actions. For many, anything goes….as long as you don’t get caught!

In China, shame isn’t just personal feelings—again, it’s a relationship-based thing that serves as a form of social control. Any sort of family or clan-kinship shame is covered up. This is also in stark contrast to the US, where airing your dirty laundry and private business on talk shows is seen as socially acceptable (in general, the Chinese aren’t big on updating strangers on their menstrual cycles via Twitter).
 

YOU CAN’T HANDLE THE TRUTH!

Western cultures tend to think in terms of “truth” and “rightness” (where being innocent and right is most important). Westerners are taught to respect objectivity and facts. The law applies equally to everyone the same and our behavior is something that should be directed by our consciences.

In the West, your honor or face is more about your personal integrity. We tend to admire the integrity of those who uncompromisingly face objective truth, regardless of how self-damaging the results may be.

In the US, you can admit and apologize for your shortcomings and gain respect for your honest efforts to learn from the past. Americans are generally forgiving if someone takes responsibility for their problems.

For instance, during his Presidential run, George W. Bush spoke openly about overcoming his addiction to alcohol. This is something that no Chinese official would ever do it—it would be a devastating loss of face and almost impossible to recover from.

In contrast, Chinese society has always functioned on basis of personal relationships rather than objective customs and laws. Indeed, the rule and laws laid down were often to serve those in power (and often arbitrary and ever-changing). Complicating matters, Confucian teachings say that you’re supposed to treat people differently depending your relative statuses.

As a result, Chinese “ethics” has never been based on universal principles of good and bad. Instead, they’re more based on the circumstances of the moment—a system that the West calls “situational ethics” (much to the chagrin of people doing business in China).

Similarly, the Chinese concept of the “truth” is not black or white either. The emphasis is less on always telling the objective “truth,” and more about what the situation and relationship calls for.

This difference helps explain the cultural differences on lying. The Chinese will go through great lengths to protect face (their own as well as others). In fact, it’s perfectly acceptable to tell a lie—even a bald-faced one—if it serves to protect face. China’s culture of shame doesn’t think of lies in terms of “right” and “wrong.” Instead, the goal of Chinese truth is often to protect the face of an individual, group, or even nation. In these situations, both parties can usually read between the lines and know when the “truth” is being re-packaged to help protect face (and they unfortunately will often assume that Westerners will know as well).

For instance, a hotel receptionist might tell you an obvious lie when he tells you that they don’t have any vacancies. This might be their face-saving way to avoid having to tell you that their hotel doesn’t allow foreigners.

Westerners often have a hard time with this. We don’t like to be bull-sh*tted. Our reaction is to call someone out on a lie. But in most cases, open confrontation is counter-productive, and will often result in denials or feigning ignorance.

"Dude, you're TPS reports are all jacked up!"

So I’d recommend not backing your tour guide (or whoever) into a corner and calling them out if you catch them in a lie (it would be viewed as very rude, even cruel). In general, it’s a good idea to leave the Chinese with a way out of any potential face-losing situation.

Instead, if something goes wrong, always talk privately. Try to avoid assigning blame. And use the passive voice, as in: “IT seems as if there’s a problem.” Flattery is very effective too: “I know this isn’t your fault but since you are very smart, what do you think we should do?”

LOOKING AT CHINA THROUGH THE LENS OF FACE

A better appreciation of face can go a long way in helping visitors better understand China. For instance, foreigners will often notice that Chinese employees will often go to great lengths to steer clear of them. Most chalk it up to “being shy” or their inability to speak English. That’s just part of it. For the average Chinese person, talking to a foreigner is scary because it there’s a lot of potential for appearing incompetent and losing face (especially in front of other employees or the boss).

(thinking): "Please don't let this laowai lose his sh*t."

Even though they’re in their own country, many Chinese somehow feel that they’re supposed to know how to speak English when talking to a foreigner (instead of the other way around). Or even if they do speak it, there’s the fear that their English may not be understood, corrected or even laughed at (worse if they’re English majors and it’s part of their job description). In general, the Chinese avoid situations when others can see them making “mistakes” (such as incorrect pronunciation).

While other Chinese people all know the ground rules governing face, they don’t know what they’ll get with a potentially unpredictable, emotional and loud laowai. For better or worse, many Chinese have a perception that Westerners easily lose their cool and will fly off the handle at the drop of a hat. Worse, they might’ve personally witnessed or experienced past incidents where an angry foreigner exploded in frustration (leading to a loss of face for all parties involved).

Similarly, the average Chinese person on the street can also be apprehensive when being approached by a foreigner (asking for directions, taking a photo, making conversation, etc).  In these situations, you can increase their comfort level by, well, not acting like a loud, back-slapping foreigner (yes, I’m looking at you Americans). If you want to copy an American, I’d recommend taking John Wayne’s acting advice: “Talk low, talk slow, and don’t talk too much.”  Pretend that you’re trying to feed a nut to a nervous squirrel–approach at an angle, don’t attract too much attention and no sudden moves.

PRESERVING NATIONAL FACE

Face goes way beyond just the family. In fact, many events in Chinese history can be better understood when viewed through the lens of Face.

All Chinese children learn about their history (through the CCP’s version of history nonetheless). The Chinese are keenly aware of their own history of “humiliations” at the hands of foreign powers. This has resulted in a strong sense of nationalism—almost to the point of defensiveness and oversensitivity. On a practical level, avoid any criticisms that might be taken as disparaging (even about the government).

[ For more on a "Century of Humiliation", see my Chinese History Timeline for Dummies ]

The 2008 Olympic opening ceremony is an obvious example of the importance of building up national face (you could say that it was the ultimate “face project” of modern China). It’s no wonder that they invested so much time and money in wowing the world (I can’t even imagine the pressure on the actual athletes!).

" 
 

HU JINTAO’S 2006 VISIT TO THE US

Even at the highest levels of government, failing to grasp the symbolic importance of Chinese face can cause problems, intentionally or otherwise. Take the example of President Hu Jintao’s 2006 visit to the US. Even though many of the mis-steps by the US and George W. Bush were probably unintentional, many Chinese netizens who got the real scoop believed that it was an intentional campaign to make China lose face on the international stage (especially since they spend so much thought into face when hosting foreign leaders).

President Hu had insisted on an official “state visit” (the highest form of diplomatic contact), which was given to his predecessor Jiang Zemin in 1997. Bush didn’t give it to him, instead using the more neutral term “official visit” (Hu’s face was somewhat saved in the Chinese media by translating it as “state visit”). There was also wrangling before finally being given the full 21-gun salute, instead of the originally planned 19-gun salute.

Similarly, Hu was refused a full state dinner. Bush instead gave him only a state lunch (resulting in the fact that the meal wasn’t even reported in the Chinese media). During the greeting ceremony on the White House lawn, the loudspeaker introduced Hu as the president of “the Republic of China” (the official name of Taiwan), instead of the “People’s Republic of China”.

It gets worse. While Hu was giving his official speech, a protester from the banned Falun Gong group loudly heckled him from the stands. It took the Secret Service three minutes to escort her out.

The final act of humiliation occurred at the end as Hu started to leave the platform that he was standing on with Bush. As Hu was about to walk away in the wrong direction, Bush hastily reached out and grabbed Hu by his suit jacket to pull him back on the stand. If the scene occurred between only American politicians, it probably would’ve passed with little notice.

But from the Chinese point-of-view, it was deeply insulting to see their nation’s leader being tugged at and treated like a small child. In fact, the whole affair was so disastrous from a Chinese face-losing perspective, that the Chinese state media downplayed the visit– preferring instead to focus on Hu’s visit to Bill Gates’ mansion and to Boeing’s massive facilities in Washington State.

In January 2011, Hu finally got his full state visit when he was invited to visit President Obama (along with the 21-gun salute and state dinner). According to Philip M. Nichols, a Wharton professor of legal studies and business ethics, the visit was “symbolically successful”—explaining that “One of the things the meeting accomplished was that President Obama treated President Hu—and by extension the People’s Republic of China—with respect.”

Asia y el caso filipino:

Filipinas ha sido un pais colonizado como sabeis por Espana durante 300 anos y 50 anos por los americanos.Algunos diran que es un pais bastante occidentalizado,que en parte es verdad, pero ha perdido su esencia asiatica ?

Voy a exponer ciertos puntos para demostrar que a pesar de la gran influencia occidental esto no ha sido asi:

(...)" A filipino sense of self is drived from his or her family:" I am who I am because of my family, their success is my success and my shame is their shame"(...) A filipino would find it almost impossible to refuse family requests or ignore family obligations.(...) Traditionally,parents are respected and their wishes honored(...) family obligations can be onerous,particulary for those of the lower socialeconomic group"

(...) " In Philipino culture emphasis is placed on smooth interpersonal relationships,with harmony being prized and loss of face avoided.The key concepts here are pakikisama,pakikipagkapwa,and hiya.Pakikisama can be defined as the desire to be accepted by the group (..) it s a sense of belonging,and is the source of a feeling of togetherness in good times and bad(...) pakikisama also motivates stand to work harder for the common good of the group and provide a very strong support system apart from the family (...)

Remember that the primary goal of communication is harmony,not the giving and receiving information,and the answer to most questions is " Yes" " Maybe" and " I will try" are both indicative of "No"

"Much has been written about Asian concept of loss of face.At its heart lies the simple message,"Please do not make my failures or shortcommings public;I am aware of them" The value of hiya help to explain this.Hiya is a sense of shame.(...)

"It s in this hiya that makes the filipino think twice about wrongdoing:but it also contrains him or her in many ways.For instance,there is a hesitancy about asking a supervisor to clarify instructions,whatever the consequencesThe filipino will giggle or grin in an embarassed way,with downcast eyes,when communicating with someone in a higher position(...)

Hiya also restrains a colleague from openly disagreeing with another,specially in public.It also result in great sensitivity to criticism,even constructive criticism.The ultimate insult for a Filipino is to be considered "walang hiya " or without hiya the unwelcome consequence of which is to lose the support of one's group"

Interwoven into the concept of face is dangal-self respect based on what others think of one.It means that Filipinos can be trusted to do good work so they will be well thought of by the boss.On the other hand,dangal makes them verry sensitive to being spoken to in a loud voice ( synonymous with anger ) and to public reprimands,which would give cause for great offense.Foreigners who speak loudly should be careful lest they be perceived as angry,insulting and arrogant.

It s important that does not offend them.The cardinal sin is to cause someone to lose face.There is no graver social faux pas.If a clerk forgets to give you an importantmessage,you should accept the apology and suggest that in the future a note should be put on your desk.(...)If you shout in this situations,your staff will loose face,your relationship will be spoiled,and their attitude to work may well deteriorate"(...)

The Philippines is a hierarchical society and paggalang ( respect and reference to the authority and one's elders ) is part and parcel of it.

Anyone who is older you should be called Manag or Ate ( female ) or Kuya ( male ) (...)"

"A quick guide to customs and etiquette" Culture smart Philippines Kuperard Editions.

Cultura japonesa y sociedad :

"Japanese Society & Culture

The Japanese and 'Face'

. Saving face is crucial in Japanese society.
. The Japanese believe that turning down someone's request causes embarrassment and loss of face to the other person. 
. If the request cannot be agreed to, they will say, 'it's inconvenient' or 'it's under consideration'. 
. Face is a mark of personal dignity and means having high status with one's peers. 
. The Japanese will try never to do anything to cause loss of face. 
. Therefore, they do not openly criticize, insult, or put anyone on-the-spot.
. Face can be lost, taken away, or earned through praise and thanks. 

Harmony in Japanese Society

. Harmony is the key value in Japanese society. 
. Harmony is the guiding philosophy for the Japanese in family and business settings and in society as a whole.
. Japanese children are taught to act harmoniously and cooperatively with others from the time they go to pre-school. 
. The Japanese educational system emphasizes the interdependence of all people, and Japanese children are not raised to be independent but rather to work together. 
. This need for harmonious relationships between people is reflected in much Japanese behaviour. 
. They place great emphasis on politeness, personal responsibility and working together for the universal, rather than the individual, good. 
. They present facts that might be disagreeable in a gentle and indirect fashion.
.  They see working in harmony as the crucial ingredient for working productively. 

Japanese Non-Verbal Communication

. Since the Japanese strive for harmony and are group dependent, they rely on facial expression, tone of voice and posture to tell them what someone feels. 
. They often trust non-verbal messages more than the spoken word as words can have several meanings. 
. The context in which something is said affects the meaning of the words. Therefore, it is imperative to understand the situation to fully appreciate the response. 
. Frowning while someone is speaking is interpreted as a sign of disagreement. 
. Most Japanese maintain an impassive expression when speaking. 
. Expressions to watch out for include inhaling through clenched teeth, tilting the head, scratching the back of the head, and scratching the eyebrow.
. Non-verbal communication is so vital that there is a book for 'gaijins' (foreigners) on how to interpret the signs!
. It is considered disrespectful to stare into another person's eyes, particularly those of a person who is senior to you because of age or status. 
. In crowded situations the Japanese avoid eye contact to give themselves privacy. 

Japanese Hierarchy

. The Japanese are very conscious of age and status. 
. Everyone has a distinct place in the hierarchy, be it the family unit, the extended family, a social or a business situation. 
. At school children learn to address other students as senior to them ('senpai') or junior to them ('kohai'). 
. The oldest person in a group is always revered and honoured. In a social situation, they will be served first and their drinks will be poured for them."

http://www.kwintessential.co.uk/resources/global-etiquette/japan-country-profiles.html

Comiendo comida basura en Tailandia y China

"Thais should think before choosing trendy junk food
By The Nation

Obesity and health problems caused by bad diet are already a concern in Thailand; longer-term effects could also damage our economic potential

The recent hype over a Western doughnut brand name in Thailand reflects the globalisation of food culture. The doughnut has gained instant popularity among Thai consumers because of its sweet and flavourful taste. But the popularity of the product can also be attributed to its associations with Western lifestyles. A number of American fast food chains have made their present felt in the Thai market. Many Thais are now regular consumers of cheesy pizza, deep-fried chicken and burgers, all of which are among the most popular menu items at these chain outlets.(...)

However, the perception regarding Western fast food chains in Thailand is different, as these outlets market their products as a lifestyle choice; something different from traditional local foods. The prices reflect this attitude; fast food is not cheap in comparison to traditional Thai food. To gain a market edge, these food chains project their products as trendy in order to attract youngsters, who eventually develop unhealthy eating habits. If this continues, Thais will soon face the same health problem as Americans.(...)"

http://www.thaivisa.com/forum/topic/417345-thais-should-think-before-choosing-trendy-junk-food/

"McDonald's in Beijing: The Localization of Americana

Yunxiang Yan

On April 23, 1992, the largest McDonald's restaurant in the world opened in Beijing. With 700 seats and 29 cash registers, the Beijing McDonald's served 40,000 customers on its first day of business. Built on the southern end of Wangfujing Street near Tiananmen Square--the center of all public politics in the People's Republic of China--this restaurant had become an important landmark in Beijing by the summer of 1994, and the image of the Golden Arches appeared frequently on national television programs. It also became an attraction for domestic tourists, as a place where ordinary people could literally taste a bit of American culture. New McDonald's restaurants appeared in Beijing one after another: two were opened in 1993, four in 1994, and ten more in 1995; by the end of 1996, there were 29 outlets in Beijing. According to Tim Lai, the company's General Manager, the Beijing market is big enough to support 100 McDonald's restaurants, and McDonald's plans to open 600 outlets in China by century's end. (...)

Based on my observations and interviews, frequent customers fall into three groups: yuppies, young couples, and children (accompanied by their parents). Despite differences in social background, all except for the children mentioned McDonald's eating environment and good service as the primary reason they came, and most, if not all, of my informants emphasized that eating at McDonald's was a significant culinary and cultural experience.

For younger Beijing residents who have higher incomes and wish to be "connected" more closely to the outside world, eating at McDonald's, Kentucky Fried Chicken, or Pizza Hut has become an integral part of their new lifestyle, a way for them to participate in the transnational cultural system. As one informant commented: "The Big Mac doesn't taste great; but the experience of eating in this place makes me feel good. Sometimes I even imagine that I am sitting in a restaurant in New York City or Paris." One late morning I talked with a young man, age 22, a graduate of the Beijing Institute of Foreign Languages, while we sat in a McDonald's restaurant. He ordered two Big Macs, one chicken sandwich, one Filet-o-Fish, one large Coke, and an ice cream sundae--all for himself. During our conversation, he told me that he was working for a Japanese company, earning a monthly salary of 3,500 yuan (more than $400), which in 1994 was ten times the average wage of an ordinary worker. When I asked how much he spent on fast food, he said he didn't know and didn't care: "I think I am better off than my friends who went to study abroad. Staying in my hometown, I can enjoy all such foreign goods as long as I make money. You see, today I have to attend a formal banquet for a business lunch and I will only drink when I get there. Unlike those tu [rustic] guys, I prefer eating at McDonald's to a noisy Chinese restaurant.

Throughout my fieldwork I talked with more than a dozen yuppies like this young man, all of whom were proud of their newly attained habit of eating foreign fast food. Although some emphasized that they just wanted to save time, none finished their meals within 20 minutes. Like other customers, these young professionals arrive in small groups or come with girl- or boyfriends and enjoy themselves in the restaurant for an hour or more. Eating foreign food, and consuming other foreign goods, has become an important way for these Chinese yuppies to define themselves as middle-class professionals.(....)

It should be noted that eating at McDonald's is still a big treat for low-income people, and that as of 1994, a dinner at McDonald's for a family of three normally cost one-sixth of a worker's monthly salary. The price is definitely not considered a bargain and is not the reason why Beijing consumers come to McDonald's. As a young woman worker commented: "It's rather expensive to eat here at McDonald's. I have to work for two days in order to have a Big Mac set meal. But for a high-fashion restaurant the price is okay." Thus, working-class families have to save their money to eat at McDonald's.o save their money to eat at McDonald's. As noted in my opening vignette, many feel they should arrive by taxi, making the trip more luxurious and memorable.(....)"

PD: Aunque el articulo analiza diferentes factores para explicar este fenomeno, el factor "trendy" y de status son claramente muy importantes.

" Golden Arches East : McDonald's in East Asia ". Edited by James L. Watson. Stanford University Press

Me olvidaba, el link del ultimo articulo es este : http://www.nytimes.com/books/first/w/watson-arches.html

Conceptos de autoestima en Occidente y Oriente :

"La sociedad occidental - dominada por una mentalidad competitiva y exitista le asigna demasiada importancia a la autoestima y muchos occidentales se quejan de sufrir una deficiente autovaloración.

¿Será esta situación privativa de nuestra cultura? ¿Qué sucede en otros lugares donde no dominan ni el paradigma judeo-cristiano ni los valores de moda reflejados en expresiones tales como "looser", "winner", "no le ha ganado a nadie", "llegar segundo no es igual" ¿O será que - globalización mediante - estamos todos ya inmersos en la misma problemática?. Pero además surge otra interrogante: ¿habría que intentar elevar nuestra autoestima lo más que podamos o quizás un aumento excesivo tiene también consecuencias negativas?

Aunque la psicología cultural se halla aún en un estado muy rudimentario, los estudios transculturales son suficientes como para demostrar la relación entre cultura y emoción, entre las que se incluye la autoestima. Obviando las mayores controversias, en Occidente se define la autoestima como la valoración general y relativamente estable que efectuamos acerca de nosotros mismos mediante un proceso evaluativo emocional y cognitivo. Dada la subjetividad implícita, se entiende que los valores culturales jueguen un rol muy significativo.

Como en la cultura oriental el aprecio por uno mismo es estimado igualmente esencial para la existencia como el aprecio por los demás, no sorprende que en algunos lugares de Asia ni siquiera exista el concepto de baja autoestima. La lingüística y la semántica afectan el modo en que experimentamos el mundo; incluso, el lenguaje crearía - hasta cierto punto - la realidad que percibe la persona. ¿Podría ser que el tan manido e indiscriminado uso del término baja auto-estima en Occidente, estuviese potenciando su propio aumento?.

Mientras que en Oriente no consideran que una alta autoestima sea un bien absoluto per se que deba elevarse al máximo, en la cultura occidental están excesivamente preocupados de elevarla (p.e. en USA se destinan millones de dólares a aumentarla en alumnos de colegios). Como para ellos el si mismo tiene gran importancia, tienden a realzar su Yo ante los demás. En cambio, los valores de los orientales los inducen a la modestia y a no sobresalir (p.e. los japoneses se sienten felices y virtuosos, pero sin incurrir en el desmesurado optimismo de los estadounidenses). Consecuentemente, en las investigaciones realizadas, los angloamericanos obtienen un mayor puntaje en autoestima comparado con los asiáticos, aunque la puntuación de estos últimos se encuentra dentro de rangos normales y ciertamente muestran una adecuada salud mental. Concerniente al caso de los inmigrantes orientales, cuanto mayor era el tiempo que llevaban expuestos a la cultura americana, más elevado era su nivel de autovaloración.

Las diferencias mencionadas anteriormente parecieran relacionarse con la percepción y apreciación del Yo propia de cada cultura. En un extremo se encuentra el denominado yo independiente, típico de la sociedad occidental y en el otro polo se halla el yo interdependiente, típico de la oriental. Los angloamericanos consideran al Yo como una entidad separada de los demás, alientan la singularidad con el objetivo vital de diferenciarse de los demás, por lo cual expresan emocionalmente sus creencias internas y lo que sienten, intentando subrayar su propia importancia. Los orientales, en cambio, consideran al Yo como más ligado a los demás, formando parte de un mismo contexto social, por lo que suelen acallar sus creencias y minimizar su importancia (la cabeza de quien sobresale corre peligro, proverbio japonés). Ellos se definen no en función de cualidades internas, sino según el papel social que desempeñan en sus relaciones familiares y sociales. P.e., ante la pregunta amplia ¿quién es usted?, un occidental suele responder soy ingeniero, en tanto que un oriental diría soy hijo de tal persona. No obstante, también existen culturas occidentales que no son tan individualistas como la estadounidense (la escandinava valora que el individuo no sobresalga y se muestran emocionalmente menos expresivos).

Pareciera que los occidentales se preocupan más por las consecuencias de una deficiente autoestima, en tanto que los orientales recalcan los aspectos negativos de una exagerada autoestima. Los angloamericanos que reportan alta autoestima suelen evaluar su vida como más satisfactoria y productiva; mientras que atribuye que su baja autoestima les afecta las relaciones interpersonales, la productividad y el bienestar psicológico (timidez, depresión, sensación de soledad).

Por otro lado, sin embargo, la excesiva admiración por uno mismo que fomenta la cultura occidental, se asocia a sentimientos ansiosos y depresivos provenientes de no estar a la altura de la imagen idealizada de su Yo. Ha aumentado el narcisismo y el trastorno de personalidad narcisista, donde se combinan una desorbitada imagen de sí mismo con una baja autoestima. El Dalai Lama ha señalado su extrañeza ante la cantidad de occidentales que se autodesprecian o que no se tienen autocompasión, ante aquellos que mantienen un incesante monólogo interno diciéndose a sí mismos ¡no soy capaz! o no me gusto.

Según la psicología budista, una autoestima demasiado alta dificultaría la percepción realista de nuestras cualidades y alentarían la construcción de expectativas desproporcionadas, tornándonos vulnerables a la ilusión y al posterior desengaño. De acuerdo con dicho enfoque, la excesiva autovaloración se derivaría del apego al Yo y de un sentido de autoidentidad falso producto de la importancia que uno se concede a sí mismo, pudiendo conducir a la aflicción mental de la arrogancia y de sentimientos afines. Por tanto, considera que la autoestima es constructiva y beneficiosa solamente cuando es merecida y equilibrada, ni tan baja ni tan alta.

En lo que si concuerdan tanto en Occidente como en Oriente es en que la capacidad de amar y de empatizar con los demás, requiere de la previa capacidad de poder amarnos y entendernos a nosotros mismos."

http://manuelgross.bligoo.com/content/view/554831/Autoestima-sorprendent...