Intercultural negotiations

1
Intercultural negotiations

• Barbara Mazur

2
Culture classification- G. Hofstede

• Power distance (PDI)
• Uncertainty Avoidance (UIA)
• Individualism-Collectivism
• Masculinity-Femininity

3
Power distance

• Power distance- the degree of inequality among
  people which the population of a country
  considers as normal from relatively equal (small
  power distance) to extremely unequal (large power
  distance). The extent to which the less powerful
  members of organizations and institutions (like
  the family) accept and expect that power is
  distributed unequally. This represents inequality
  (more versus less), but defined from below, not
  from above. It suggests that a society's level of
  inequality is endorsed by the followers as much
  as by the leaders.

4
Individualism/collectivism

• the degree to which people in a country prefer
  to act as individuals rather than as members of
  groups.  On the individualist side we find
  societies in which the ties between individuals
  are loose everyone is expected to look after
  him/herself and his/her immediate family. On the
  collectivist side, we find societies in which
  people from birth onwards are integrated into
  strong, cohesive in-groups, often extended
  families (with uncles, aunts and grandparents)
  which continue protecting them in exchange for
  unquestioning loyalty.

5
Masculinity/ femininity

• versus its opposite, femininity, refers to the
  distribution of roles between the genders which
  is another fundamental issue for any society to
  which a range of solutions are found. The IBM
  studies revealed that (a) women's values differ
  less among societies than men's values (b) men's
  values from one country to another contain a
  dimension from very assertive and competitive and
  maximally different from women's values on the
  one side, to modest and caring and similar to
  women's values on the other.

6
Masculinity/femininity

• The assertive pole has been called 'masculine'
  and the modest, caring pole 'feminine'. The women
  in feminine countries have the same modest,
  caring values as the men in the masculine
  countries they are somewhat assertive and
  competitive, but not as much as the men, so that
  these countries show a gap between men's values
  and women's values.

7
Uncertainty Avoidance

• deals with a society's tolerance for uncertainty
  and ambiguity it ultimately refers to man's
  search for Truth. It indicates to what extent a
  culture programs its members to feel either
  uncomfortable or comfortable in unstructured
  situations. Unstructured situations are novel,
  unknown, surprising, different from usual.
  Uncertainty avoiding cultures try to minimize the
  possibility of such situations by strict laws and
  rules, safety and security measures, and on the
  philosophical and religious level by a belief in
  absolute Truth 'there can only be one Truth and
  we have it'.

8
Uncertainty Avoidance

• People in uncertainty avoiding countries are also
  more emotional, and motivated by inner nervous
  energy. The opposite type, uncertainty accepting
  cultures, are more tolerant of opinions different
  from what they are used to they try to have as
  few rules as possible, and on the philosophical
  and religious level they are relativist and allow
  many currents to flow side by side. People within
  these cultures are more phlegmatic and
  contemplative, and not expected by their
  environment to express emotions

9
Individualism/ collectivism in negotiations

• Self interest is a factor that affects the level
  of joint gains Because American negotiators are
  from an individualistic culture, they focus on
  their self interest more than the collectivistic
  Japanese who emphasized social obligations.

10
Individualism/ collectivism in negotiations

• When negotiators are both from individualistic
  cultures the self interest focused parties are
  able to mutually achieve high goals.
• A negotiator who is driven by self- interest
  may not be willing to continue the negotiation
  once their goals have been satisfied, and the
  negotiation could end too early to accomplish
• joint gains.

11
Individualism/ collectivism in negotiations

• People from individualistic cultures seek to be
  recognized from others by personal
  accomplishment, they are drawn to encouraging
• information and they concentrate on gaining
  characteristics that establish their uniqueness.
  This is in contrast to collectivists whose
  emphasis on fitting in foster a bias toward
  negative information and a focus on eliminating
• negative characteristics that helps one avoid
  relational discord or group disruption

12
Individualism/collectivism in negotiations

• What this means is that those from
  individualistic and collectivistic cultures seem
  to differ in whether they promote approach versus
  avoidance motivation. Collectivists seem more
  pessimistic, fearful of failure and have a
  greater tendency to be self-critical as opposed
  to individualists.

13
Individualism/collectivism in negotiations

• Experiences with individualistic cultures such
  as the United States and collectivists cultures
  like South
• Korea and Russia show that in the United States,
  
• attainment of positive outcomes is emphasized
  and
• valued, whereas in South Korea and Russia,
  avoiding negative outcome is emphasized and
  valued.
• Collectivists tend to be more neurotic,
  introverted, more afraid of failure, and more
  anxious socially than are individualists.

14
Individualism/collectivism in negotiations

• Collectivists also use more avoidance-based
  coping strategies than individualists. In the
  United States, where the cultural value is
  individualistic, the realization of positive
  conclusions is stressed and respected. The South
  Koreans and Russians tend to have a more cautious
  approach because they do not want to lose.

15
Individualism/collectivism in negotiations

• Collectivists are more likely to cooperate in
  negotiations where they stand to lose.
  Individualists, like the Americans, are quite
  happy to leave a negotiation if it does not
  result in a profitable deal for them.

16
Individualism/collectivism in negotiations

• In collectivistic cultures, people value
  relationships and social networks far greater
  than in individualistic cultures.
• People from collectivistic cultures are expected
  to support group members and help sustain one
  another.
• To collectivists, relationships with groups are
  more long-term, permanent and important than to
  the individualists In individualistic societies,
  negotiators are interchangeable because the focus
  is on competency as opposed to relationship.

17
Individualism/collectivism in negotiations

• Based on the above information, it appears that
  American negotiators should be well prepared to
  foster informal as well as formal relations with
  people from collectivistic societies. Knowing
  that collectivistic cultures thrive in
  group-win-win situations can lead to positive
  integrative decisions.

18
Power distance

• Hierarchy cultures, from Asia to Africa or the
  Middle East, respect is demanded by those in
  senior positions Those higher up on the social
  ladder are given authority and advantage, whereas
  those lower on the social scale are duty-bound to
  submit to social superiors and abide by their
  request.
• The high-status members in a hierarchy culture
  are obligated to look out for the needs of the
  lower status members. In addition, members of
  hierarchical society expect to deal with their
  peers and it is important to match eagles with
  eagles

19
Power distance

• Cultures that are more egalitarian do not have
  the same obligations to their lower status
  members that high-status members of more
  hierarchical focused cultures do.
• This is because, even though there are social
  status distinctions, the social boundaries of the
  egalitarian society are fluctuating, making ones
  superior status subject to change.

20
Power distance

• Conflict between different status groups in
  hierarchical cultures becomes incompatible to the
  social structure where the norm is for lower
  status members not to challenge the directives of
  social superiors.
• For this reason, negotiators can assume that
  conflict between members of different statuses
  will be less frequent in hierarchical cultures as
  opposed to egalitarian cultures. In a hierarchal
  society, if two members of the same social class
  are at odds, they will defer the conflict to a
  superior rather than have a direct confrontation.
  This happens because hierarchical societies count
  with rules that facilitate interaction among
  members through the routing of conflict that
  reaches superiors .
• The decision by the high status third party
  rein forces their authority without necessarily
  conferring differentiated status on the
  contestants as would be the case in negotiation
  in which one party won and the other lost

21
Power distance

• When resolving conflict, egalitarian cultures
  will encourage direct face-to-face negotiations,
  mediation, and/or group decision making.
• Negotiators can assume that social status as a
  source of power will be more important for those
  in hierarchical cultures than in egalitarian ones.

22
Power distance

• During transactional negotiations, egalitarian
  cultures rarely use BATNA (best alternative to a
  negotiated agreement) as a source of power,
  unless things are not progressing toward an
  agreement because they would rather concentrate
  on the issues, priorities and interest relevant
  to the current negotiations. Cultures that are
  more hierarchical tend to use all forms of power
  in negotiation, whether it is status, BATNA,
  and/or persuasion.

23
Power distance

• When interacting socially, egalitarians expect
  the encounter to be equal whereas those from
  hierarchical cultures do not. Power is related to
  ones status in a hierarchical culture and this
  status is not going to change from one
  negotiation to another.
• We can consider power in hierarchical cultures
  as fixed. Negotiators can assume that social
  status as a source of power will be more
  important for those in hierarchical cultures than
  in egalitarian ones.

24
Power distance

• During transactional negotiations, egalitarian
  cultures rarely use BATNA as a source of power,
  unless things are not progressing toward an
  agreement because they would rather concentrate
  on the issues, priorities and interest relevant
  to the current negotiations. Cultures that are
  more hierarchical tend to use all forms of power
  in negotiation, whether it is status, BATNA,
  and/or persuasion.

25
Power distance

• Americans are more inclined toward egalitarian
  traits, while Japanese are more hierarchical. The
  Japanese, more than the Americans, pay more
  attention to power in regards to their
  preparation. When they recognize distributive
  tactics, they followed distributive norms more
  forcefully than the U.S negotiators. TheJapanese
  tend to rate role and company as more important
  factors to negotiation.

26
Power distance

• Japanese do not see BATNA as power like the
  Americans do and this difference may add to a
  lower level of joint gains for the cross-cultural
  negotiators. Japanese tend to view BATNA as a
  point to reach for in negotiations rather than a
  starting point to begin negotiations .

27
Power distance

• It is suggests that BATNA served as a low anchor
  for some Japanese negotiating interculturaly, and
  therefore, contributed to premature closure of
  discussions of options and the relatively low
  level of joint gains in the intercultural
  negotiations as compared with the intra-cultural
  negotiations

28
Conflict solving

• Competitive People who tend towards a
  competitive style take a firm stand, and know
  what they want. They usually operate from a
  position of power, drawn from things like
  position, rank, expertise, or persuasive ability.
  This style can be useful when there is an
  emergency and a decision needs to be make fast
  when the decision is unpopular or when defending
  against someone who is trying to exploit the
  situation selfishly. However it can leave people
  feeling bruised, unsatisfied and resentful when
  used in less urgent situations.

29
Conflict solving

• Collaborative People tending towards a
  collaborative style try to meet the needs of all
  people involved. These people can be highly
  assertive but unlike the competitor, they
  cooperate effectively and acknowledge that
  everyone is important. This style is useful when
  a you need to bring together a variety of
  viewpoints to get the best solution when there
  have been previous conflicts in the group or
  when the situation is too important for a simple
  trade-off.

30
Conflict solving

• Compromising People who prefer a compromising
  style try to find a solution that will at least
  partially satisfy everyone. Everyone is expected
  to give up something, and the compromiser him- or
  herself also expects to relinquish something.
  Compromise is useful when the cost of conflict is
  higher than the cost of losing ground, when equal
  strength opponents are at a standstill and when
  there is a deadline looming.

31
Conflict solving

• Accommodating This style indicates a willingness
  to meet the needs of others at the expense of the
  person's own needs. The accommodator often knows
  when to give in to others, but can be persuaded
  to surrender a position even when it is not
  warranted. This person is not assertive but is
  highly cooperative. Accommodation is appropriate
  when the issues matter more to the other party,
  when peace is more valuable than winning, or when
  you want to be in a position to collect on this
  "favor" you gave. However people may not return
  favors, and overall this approach is unlikely to
  give the best outcomes.

32
Conflict solving

• Avoiding People tending towards this style seek
  to evade the conflict entirely. This style is
  typified by delegating controversial decisions,
  accepting default decisions, and not wanting to
  hurt anyone's feelings. It can be appropriate
  when victory is impossible, when the controversy
  is trivial, or when someone else is in a better
  position to solve the problem. However in many
  situations this is a weak and ineffective
  approach to take.

33
Kodeks Etyki

• Kodeks Etyki Biznesu Sekcji Serwisowej
  Zrzeszenia Miedzynarodowych Przewozników
  Drogowych przeznaczony jest dla uzytkowników
  Programu Razem w Przyszlosc, partnerów
  biznesowych oraz pracowników Sekcji Serwisowej
  i jest potwierdzeniem ogólnych zasad, na których
  opiera sie dzialalnosc gospodarcza Sekcji.

34
Kodeks Etyki

• Jako Sekcja Serwisowa gleboko wierzymy, ze
  podstawa sukcesu i rozwoju dzialalnosci
  gospodarczej jest zapewnienie relacji opartych na
  wzajemnym zaufaniu naszych klientów czlonków
  ZMPD i uzytkowników programu, partnerów
  biznesowych dostawców towarów, pracowników oraz
  innych stron zaangazowanych w program poprzez
  uczciwosc, profesjonalizm, kompetencje
  i przestrzeganie zasad gospodarki wolnorynkowej.

35
Kodeks Etyki

• Uwazamy, ze uczciwosc, rzetelnosc, prawosc
  i szczerosc sa wartosciami, na których opierac
  sie powinny kontakty zarówno biznesowe, jak
  i osobiste. Zalezy nam bardzo, aby zachowanie
  przedstawicieli wszystkich zaangazowanych w nasz
  program stron odzwierciedlalo najwyzsze
  standardy, jakie zostaly zawarte w niniejszym
  kodeksie.

36
Kodeks Etyki

• Bedac w ZMPD departamentem o charakterze
  komercyjnym odpowiadamy przed nasza dyrekcja
  generalna oraz zarzadem zrzeszenia.
• Dobra opinia o zespole Sekcji Serwisowej jest dla
  nas najwyzsza wartoscia i musi byc zapewniona
  poprzez etyczne dzialania i zachowania
  pracowników.
• Kryteria podejmowania decyzji biznesowych
  opieraja sie na rachunku ekonomicznym
  z uwzglednieniem dlugoterminowych korzysci dla
  firm czlonkowskich ZMPD, dla ZMPD, dla branzy
  transportowej a takze uwzgledniaja czynniki
  spoleczne i ekologiczne.

37
Kodeks Etyki

• Dzialalnosc nasza opiera sie na przestrzeganiu
  prawa polskiego oraz regulacji w jurysdykcjach
  w innych krajach, skad pochodza nasi partnerzy
  biznesowi i klienci.
• Nie bedziemy angazowac sie w nieuczciwe praktyki
  gospodarcze ani nieetyczne dzialania w celu
  osiagniecia przewagi monopolistycznej wobec
  innych podmiotów w branzy transportowej.

38
Kodeks Etyki

• Charakter naszej dzialalnosci umozliwia
  uczestniczenie w atrakcyjnych wydarzeniach
  i spotkaniach z udzialem klientów Sekcji
  Serwisowej, partnerów biznesowych oraz innych
  podmiotów, gdzie moze dojsc do wymiany upominków.
  Moga to byc jednak tylko upominki o niewysokiej
  wartosci i musza byc wreczane lub przyjmowane
  w zgodzie z prawem i w sposób otwarty oraz nie
  budzacy podejrzen.

39
Kodeks Etyki

• Szczególna uwage przykladamy do zachowania
  najwyzszych standardów w zakresie poufnosci
  informacji gospodarczej w celu ochrony danych
  klientów Sekcji Serwisowej, pracowników,
  partnerów biznesowych i innych podmiotów.
• Nie bedziemy w zaden sposób wspierac tych
  przedsiebiorców, którzy lamia prawo, ukrywaja
  fakt braku plynnosci finansowej i prowadza
  dzialalnosc niezgodna z nasza etyka biznesu.

40
Kodeks Etyki

• Bedziemy prowadzic uzasadnione dzialania w celu
  unikniecia konfliktów interesów wszystkich stron
  i pracowników zaangazowanych w realizacje
  programu.
• Bedziemy wspierac w Sekcji Serwisowej kulture
  wspólpracy i pracy zespolowej poprzez szacunek
  wobec przelozonych i pracowników oraz poprzez
  unikanie wszelkich form dyskryminacji
  pracowników, klientów, partnerów biznesowych
  i innych podmiotów.

41
Kodeks Etyki

• We wszystkim co robimy bedziemy kierowac sie
  korzysciami dla naszych klientów, partnerów
  gospodarczych i dla ZMPD oraz stowarzyszen
  regionalnych.
• Ciagle bedziemy poszukiwac sposobów ulepszania
  naszych uslug i ofert w celu jak najwyzszego
  zaspokojenia potrzeb naszych klientów, partnerów
  biznesowych i potrzeb ZMPD oraz calej branzy
  transportowej.

42
Kodeks Etyki

• Klienci Sekcji Serwisowej
• Firmy czlonkowskie ZMPD, które zdecyduja sie
  skorzystac z programu Razem w przyszlosc i inni
  jego uzytkownicy beda przestrzegac najwyzszych
  zasad etyki biznesu w stosunku do wszystkich
  pozostalych podmiotów zaangazowanych w programie.
  
• Beda przestrzegac prawo oraz zasad uczciwej
  konkurencji, rzetelnosci i profesjonalnosci wobec
  odbiorców swoich uslug transportowych w kraju
  i za granica.

43
Kodeks Etyki

• Beda przestrzegac Regulaminu korzystania
  z programu Razem w przyszlosc, a w
  szczególnosci nie beda próbowac osiagac korzysci
  z bezposrednich kontaktów z partnerami
  biznesowymi ZMPD z pominieciem ZMPD, które
  wynegocjowalo dla nich korzystne oferty.
• W sytuacji problemów z platnosciami klienci
  wstrzymaja sie od korzystania z oferty Sekcji
  Serwisowej do czasu osiagniecia wlasciwej
  plynnosci finansowej.

44
Kodeks Etyki

• Klienci nie beda przekazywac nikomu swoich
  uprawnien w zakresie mozliwosci skorzystania
  z ofert specjalnie dla nich przygotowanych przez
  Sekcje Serwisowa, a w szczególnosci nie beda
  odstepowac karty czlonkowsko-serwisowej ZMPD ani
  danych z nia zwiazanych osobom nieuprawnionym.
• Klienci beda przestrzegac zasad poufnosci
  informacji gospodarczej, do której beda mieli
  dostep poprzez oferty otrzymywane od Sekcji
  Serwisowej oraz informacje poufne zawarte na
  stronach internetowych portalu Sekcji Serwisowej.

45
Kodeks Etyki

• Partnerzy biznesowi
• Partnerzy biznesowi Sekcji Serwisowej ZMPD
  uczestniczacy w Programie Razem w przyszlosc
  beda przestrzegac najwyzszych zasad etyki biznesu
  w stosunku do wszystkich pozostalych podmiotów
  zaangazowanych w programie.
• Beda przestrzegac zasad poufnosci informacji
  gospodarczej, informacji o klientach Sekcji
  Serwisowej, które to informacje beda otrzymywac
  od Sekcji Serwisowej w celu zawarcia transakcji
  gospodarczych.

46
Kodeks Etyki

• Beda przestrzegac zasady uczciwosci w zakresie
  powstrzymana sie od przyznania korzystniejszych
  lub takich samych warunków handlowych podmiotom
  konkurencyjnym wobec ZMPD.
• Przyznane warunki handlowe beda odzwierciedlac
  uczciwe zasady rachunku ekonomicznego
  i konkurencji w gospodarce wolnorynkowej i beda
  zmierzaly w kierunku rozwoju dlugofalowej
  wspólpracy z ZMPD a nie ograniczaly wylacznie do
  zdobycia licznej grupy klientów przy pomocy ZMPD.

47
Kodeks Etyki

• Beda przestrzegac Regulaminu korzystania
  z programu Razem w przyszlosc, a w
  szczególnosci nie beda próbowac osiagac korzysci
  z bezposrednich kontaktów z klientami ZMPD
  z pominieciem ZMPD, za którego posrednictwem
  uzyskali klientów.
• Razem z ZMPD beda dbali o dobre imie polskiej
  branzy transportowej w kraju jak i na swiecie.