One such issue is this elusive thing called strength of character. Almost every culture agrees that as people, we need to develop a "strength of character" as part of our growing up. And as the saying goes, "the devil lies in the details" it is only when we get to definitions, there are serious differences. Often these differences are conflicting, but not contradictory to one another. It is hence important to understand such differences and reconcile conflicts in order to develop a better understanding of other cultures and mutual respect.
Here are some specific cases where I've seen conflicts emerge because of differing world views in my setting, (which basically is a place where what is termed as the Western world view often needs to co-exist with a traditional south Indian world view).
* In the outskirts of the city where I work, it is often commonplace to find children from nearby villages walk several kilometers to their school daily. For several years, this has been the norm as infrastructure was scarce. However, in recent times the IT boom has brought a large influx of highways and cars. Unfortunately, the benefit of this boom has not exactly trickled down to everyone and it is still commonplace to see children walking several kilometers to their school. Two colleagues of mine were traveling by car when they saw some children trudge along with heavy bags on their shoulders. Seeing this, one of them suggested that they stop the car and give the children a drop to their school. The other colleague (who has returned from the US) immediately stiffens up, saying, "Oh no! Don't do that!!" Seeing the horror on her face, the other colleague realized what she was thinking -- basically, terms that are too unscrupulous to be put up on a blog like this. You can only imagine the hurt that he in turn would have felt on even being associated with such things.
* On a recent visit to Europe, I was invited to the country house of my host where the conversation veered to cultural practices. And his wife said, "I have an Indian friend who still lives with his parents even after he is married!!" And as before, looking at the expression on her face, I could imagine her thinking "Where is his strength of character? Why can't he act like a man and stand on his own feet?" or something such. And to think when I wanted to shift to a different house from that of my parents because of the long commute to office, they were so depressed at the idea. And to add to it, others started "showing sympathy" (!) with my parents, and started saying things like "Oh, he has grown too big, after returning from foreign.." making them feel even more depressed! Sigh :-) Unfortunately, there is no smiley for head banging! :-)
Obviously, it is clear that what constitutes goodness in the behaviour of a person is very different in different parts of the world. And if development of character means development of goodness, what then is the way to develop character? Or more fundamentally, what then constitutes strength of character?
In the Western world, strength of character is predominantly (note the emphasis) defined by our ability to stand up to adversity and face it bravely. A person of strong character does not break his/her integrity under pressure, and fights for his/her rightful place in this world.
This can perhaps be epitomized by the quote by Ayn Rand: Nobody can make you a victim without your consent.
Of course, I am aware that Western society is far more complicated than Ayn Rand who is now basically seen as the philosopher for teenagers.. :-) But, the predominant definition of strength of character that seems to drive people's world view is one of standing up to adversity.
In India (and perhaps in other Eastern countries), strength of character can perhaps be epitomized by Mahatma Gandhi's quote: A man's strength of character is determined by how he treats people (and other animals) weaker than himself.
In the society that I was brought up in, a man of strong character is someone who is humble and genuinely cares for others, especially towards those who are in a weaker position than himself.
I'll leave it as an exercise to the reader to work out how the above differences in world views can explain the case study misunderstandings mentioned earlier.
It is not like the alternative views have not been valued in the other cultures at all. For instance, Abraham Lincoln once said: Any man can face adversity. To really test a man's character, give him power.
Analogously, Swami Vivekananda once said: If there is sin, this is the only sin to say that you are weak.
However, the predominant emphasis in the Western world view seems to be that of facing adversity and in the Eastern world view to be that of acting with humility.
As it turns out, differences like the above are far from being superficial traits and have shown to be innate characteristics of cultures around the world. This is demonstrated by a nice little experiment in game theory called the Ultimatum game. The game is as follows:
Two players, A and B have to divide a sum of money between them. They are given the following scheme. Player A has to propose a division (like 50:50, 80:20, etc). If player B accepts the scheme, then the money is split according to the proposed scheme; and if player B rejects the scheme, then both players forfeit the money.
So what should player A do when given such a commanding position, and what should player B do when put in such a defending position?
It turns out that cultures differ vastly in the way the two players act1,2.
In some cultures, players in the A position try their luck in getting more than a "fair" (50%) share and try to convince player B that if he rejects the offer, he would not get anything, and something is better than nothing. And in some other cultures, players in the A position have a strong sense of a reputation for fairness and propose a 50-50 cut or sometimes even a discount for themselves.
Similarly, in some cultures players in the B position seem to just accept what they get as long as it is not nothing. And in some other cultures, players in the B position simply reject anything that is even a little unfair to them ("to teach A a lesson"), even if it means that they forfeit all the money.
Even more interestingly, chimpanzees are rational maximizers, meaning that they don't value fairness when in a position of B and accept anything they get as long as it is more than nothing.
Coming back to our two definitions of "strength of character" we can see that player A's dilemma is a test of character in the Gandhian sense (what do you do when in a position of power and how do you view people weaker than yourself?); while player B's dilemma is a test of strength of character is the Ayn Randian sense (nobody makes a victim out of you unless you consent to it, do you teach him a lesson if he is unfair or do you give in and acquiesce?)
In real life though, we occupy positions of A as well as that of B in different situations. And if we have only one predominant world view of what constitutes goodness in behaviour, it can be very confusing.
For instance, someone in a position of A going by the Gandhian definition, may want to genuinely do good to others. But for someone who is immersed in the Ayn Randian definition, who only thinks of fighting for rights, such goodness may appear suspicious, causing them to stiffen up and bristle. Similarly, the defiant nature of an Ayn Randian strength of character, may be construed as arrogance and abuse of power by someone in the Gandhian definition of strength of character.
It is futile to argue as to which is the "better" definition. There is no such thing -- we will be in positions of player B as well as in positions of player A in different points in our life. And it is good to have both definitions in mind and use them judiciously.
- Henrich, Joseph, Robert Boyd, Samuel Bowles, Colin Camerer, Ernst Fehr, and Herbert Gintis (2004). Foundations of Human Sociality: Economic Experiments and Ethnographic Evidence from Fifteen Small-Scale Societies. Oxford University Press.
- Oosterbeek, Hessel, Randolph Sloof, and Gijs van de Kuilen (2004). "Differences in Ultimatum Game Experiments: Evidence from a Meta-Analysis". Experimental Economics 7: 171–188. doi:10.1023/B:EXEC.0000026978.14316.74