A pair of terms that can be used to

A pair of terms that can be used to distinguish occupations is intrinsic versus ertrinsic These words refer to what motivates people in a job: the work itself(intrinsically motivating jobs) or the conditions was poprewards provided (extrinsically motivating jobs). This distinction was proularized in the late 1950s through the research on work motivation by the

U.S., psychologist Frederick Herzberg and his team, who argued that the intrinsic factors are the real motivators while the extrinsic ones represent the psychological ygiene of the job." People in occupations demand- ing more education tend to score intrinsic elements as more important occupations prefer extrinsic lower-education while people in lower-status, elements. The intrinsic extrinsic distinction, while useful for distinguishing occupation cultures, in its turn is not suitable for comparing countries.
Individualism and collectivism in the Family
In the beginning of this chapter, individualism was associated with a nuclear family structure and collectivistn with an extended family structure, the latter leading to the distinction between in-groups and out groups The relationship between the individual and the group, like other basic elements of human culture, is first learned in the family setting The fact that Japan scores about halfway in Table 3.1(with a rank of 33-35 and an IDW of 46) can at least be partly understood from the fact that in the tra- ditionalJapanese family, only the oldest son continued to live with his parents, thus creating a lineal structure somewhere in between nuclear and extended.
The child who grows up among a number of elders, peers, and juniors learns naturally to conceive of him- or herself as part of a"we," much more so than does the nuclear family child. A child of an extended family is sel- dom alone, whether during the day or at night. An African student who came to Belgium for a university study told us that this was the first time in her life she had ever been alone in a room for any sizable length of time. Conversely, northern European students returning from internships in Peru or Malaysia complained that they were never left alone by their hosts.

In a situation of intense and continuous social contact, the mainte- nance of harmony with one's social environment becomes a key virtue that extends to other spheres beyond the family In most collectivist cultures, direct confrontation of another person is considered rude and undesirable The word no is seldom used, because saying"no" is a confrontation, you may be right or we will think about are examples of polite ways of turning down a request. In the same vein, the word yeu should not neces- sarily be seen as an approval, but as maintenance of the line of communi- cation; yes, I heard you is the meaning it has in Japan.

In individualist cultures, on the other hand, speaking one's mind is a virtue. Telling the truth about how one feels is a characteristicof a sincereand honest person. Confrontation can be salutary, a clash of opinions is believed to lead to a higher truth.The effect of communications on other people should be taken into account, but it does not as a rule justify changing the facts. Adult individuals should be able to take direct feedback constructively In the family, children are told one should always tell the truth, even if it hurts. Coping with conflict is a normal part ofliving together as a family.

A former Dutch missionary in Indonesia(a country with an IDV of 14 and a rank of 68-69) told about his parishioners' unexpected exegesis of the following parable from the Biblen "A man had two sons. He went to the first and said"Son, go and work in the vineyard today' he replied I will go, sir, but he did not go The man went to the second and said the same to him. He replied"I will not, but afterwards he changed his mind and did go. Which of the two did the will of the father? "The biblical answer is that the last did, but the missionary's Indonesian parishioners chose the first, for this son observed the formal harmony and did not contradict his father. Whether he actually went was of secondary importance.

In the collectivist family, children learn to take their bearings from others when it comes to opinions. Personal opinions do not exist-they are predetermined by the group if a new issue comes up on which there is no established group opinion, some kind of family conference is necessary before an opinion can be given. A child who repeatedly voices opinions deviating from what is collectively felt is considered to have a bad character in the individualist family, on the contrary, children are expected and encouraged to develop opinions of their own, and a child who always only reflects the opinions of others is considered to have a weak character. The behavior corresponding with a desirable character depends on the cultural environment.

The loyalty to the group that is an essential element of the collectivist family also means that resources are shared If one member of an extended of twenty persons has a paid job and the others do not, the earning member is supposed to share his or her income in order to help feed the cover entire family on the basis of this principle a family may the expenses for sending on member to get a higher education, expecting subsequently gets a well-paid job, the income will that when this member also be shared.

In individualist cultures parents will be proud if children at an early age take small jobs in order to earn pocket money of their own, which they alone can decide how to spend. In the Netherlands, as in many other individualist.western European countries, the government contributes substantially to the living expenses of students. In the 1980s the system was changed from an allowance to the parents to an allowance directly to the students themselves, which stressed their independence. Boys and girls economic actors from age eighteen were now created as independent onward. In the United States it is quite normal for students to pay for their own studies by getting temporary jobs and personal loans, without government support they, too, are less dependent on their parents and not at all on more distant relatives.

Obligations to the family in a collectivist society are not only financial but also ritual Family celebrations like baptisms, marriages, and, especially, funerals are extremely important and should not be missed. Expatriate managers from individualist societies are often surprised by the family rea sons given by employees from a collectivist host society who apply for a special leaves the expatriates think they are being fooled, but most likely the reasons are authentic.

In an individualist culture when people meet they feel a need to com municate verbally Silence is considered abnormal. Social conversations can be depressingly banal, but they are compulsory. In a collectivist culture the fact of being together is emotionally sufficient, there is no compulsion to talk unless there is information to be transferred Raden Mas Hadjiwi- bowo, an Indonesian businessman from a Javanese noble family, recalled the family visits from his youth in the 1980s as follows:

Hasil (Bahasa Indonesia) 1:

A pair of terms that can be used to distinguish occupations is intrinsic versus ertrinsic These words refer to what motivates people in a job: the work itself(intrinsically motivating jobs) or the conditions was poprewards provided (extrinsically motivating jobs). This distinction was proularized in the late 1950s through the research on work motivation by theU.S., psychologist Frederick Herzberg and his team, who argued that the intrinsic factors are the real motivators while the extrinsic ones represent the psychological ygiene of the job." People in occupations demand- ing more education tend to score intrinsic elements as more important occupations prefer extrinsic lower-education while people in lower-status, elements. The intrinsic extrinsic distinction, while useful for distinguishing occupation cultures, in its turn is not suitable for comparing countries.Individualism and collectivism in the Family In the beginning of this chapter, individualism was associated with a nuclear family structure and collectivistn with an extended family structure, the latter leading to the distinction between in-groups and out groups The relationship between the individual and the group, like other basic elements of human culture, is first learned in the family setting The fact that Japan scores about halfway in Table 3.1(with a rank of 33-35 and an IDW of 46) can at least be partly understood from the fact that in the tra- ditionalJapanese family, only the oldest son continued to live with his parents, thus creating a lineal structure somewhere in between nuclear and extended.The child who grows up among a number of elders, peers, and juniors learns naturally to conceive of him- or herself as part of a"we," much more so than does the nuclear family child. A child of an extended family is sel- dom alone, whether during the day or at night. An African student who came to Belgium for a university study told us that this was the first time in her life she had ever been alone in a room for any sizable length of time. Conversely, northern European students returning from internships in Peru or Malaysia complained that they were never left alone by their hosts. In a situation of intense and continuous social contact, the mainte- nance of harmony with one's social environment becomes a key virtue that extends to other spheres beyond the family In most collectivist cultures, direct confrontation of another person is considered rude and undesirable The word no is seldom used, because saying"no" is a confrontation, you may be right or we will think about are examples of polite ways of turning down a request. In the same vein, the word yeu should not neces- sarily be seen as an approval, but as maintenance of the line of communi- cation; yes, I heard you is the meaning it has in Japan. In individualist cultures, on the other hand, speaking one's mind is a virtue. Telling the truth about how one feels is a characteristicof a sincereand honest person. Confrontation can be salutary, a clash of opinions is believed to lead to a higher truth.The effect of communications on other people should be taken into account, but it does not as a rule justify changing the facts. Adult individuals should be able to take direct feedback constructively In the family, children are told one should always tell the truth, even if it hurts. Coping with conflict is a normal part ofliving together as a family. Mantan misionaris Belanda di Indonesia (negara dengan IDV 14 dan peringkat 68-69) mengatakan tentang penafsiran tak terduga Jemaat dalam perumpamaan berikut dari Biblen "seorang laki-laki memiliki dua putra. Ia pergi ke pertama dan berkata "putra, pergi dan bekerja di kebun anggur hari ini ' ia menjawab aku akan pergi, sir, tetapi ia tidak pergi orang pergi untuk kedua dan mengatakan hal yang sama kepadanya. Dia menjawab "Aku tidak akan, namun kemudian dia berubah pikiran dan tidak pergi. Mana dari dua yang melakukan kehendak Bapa? "Jawaban alkitabiah adalah bahwa yang terakhir melakukan, tetapi jemaat misionaris Indonesia memilih yang pertama, untuk anak ini diamati harmoni formal dan tidak bertentangan dengan ayahnya. Apakah dia benar-benar pergi adalah kepentingan sekunder.Dalam keluarga kolektif, anak-anak belajar untuk mengambil mereka bantalan dari orang lain ketika datang ke pendapat. Pendapat pribadi tidak ada-mereka yang telah ditentukan oleh kelompok jika masalah baru muncul di yang ada tidak ada pendapat group didirikan, beberapa jenis konferensi keluarga diperlukan sebelum pendapat dapat diberikan. Seorang anak yang berulang-ulang suara pendapat yang menyimpang dari apa yang secara kolektif merasa dianggap memiliki karakter yang buruk dalam keluarga individualis, sebaliknya, anak-anak diharapkan dan didorong untuk mengembangkan pendapat mereka sendiri, dan seorang anak yang selalu hanya mencerminkan pendapat orang lain dianggap memiliki karakter yang lemah. Perilaku yang sesuai dengan karakter yang diinginkan tergantung pada lingkungan budaya. The loyalty to the group that is an essential element of the collectivist family also means that resources are shared If one member of an extended of twenty persons has a paid job and the others do not, the earning member is supposed to share his or her income in order to help feed the cover entire family on the basis of this principle a family may the expenses for sending on member to get a higher education, expecting subsequently gets a well-paid job, the income will that when this member also be shared. In individualist cultures parents will be proud if children at an early age take small jobs in order to earn pocket money of their own, which they alone can decide how to spend. In the Netherlands, as in many other individualist.western European countries, the government contributes substantially to the living expenses of students. In the 1980s the system was changed from an allowance to the parents to an allowance directly to the students themselves, which stressed their independence. Boys and girls economic actors from age eighteen were now created as independent onward. In the United States it is quite normal for students to pay for their own studies by getting temporary jobs and personal loans, without government support they, too, are less dependent on their parents and not at all on more distant relatives.Obligations to the family in a collectivist society are not only financial but also ritual Family celebrations like baptisms, marriages, and, especially, funerals are extremely important and should not be missed. Expatriate managers from individualist societies are often surprised by the family rea sons given by employees from a collectivist host society who apply for a special leaves the expatriates think they are being fooled, but most likely the reasons are authentic. In an individualist culture when people meet they feel a need to com municate verbally Silence is considered abnormal. Social conversations can be depressingly banal, but they are compulsory. In a collectivist culture the fact of being together is emotionally sufficient, there is no compulsion to talk unless there is information to be transferred Raden Mas Hadjiwi- bowo, an Indonesian businessman from a Javanese noble family, recalled the family visits from his youth in the 1980s as follows:

Hasil (Bahasa Indonesia) 2:

Sepasang istilah yang dapat digunakan untuk membedakan pekerjaan adalah intrinsik vs ertrinsic Kata-kata ini mengacu pada apa yang memotivasi orang dalam pekerjaan: pekerjaan itu sendiri (pekerjaan intrinsik memotivasi) atau kondisi itu poprewards disediakan (ekstrinsik pekerjaan memotivasi). Perbedaan ini proularized pada akhir 1950-an melalui penelitian tentang motivasi kerja oleh AS, psikolog Frederick Herzberg dan timnya, yang berpendapat bahwa faktor-faktor intrinsik adalah motivator yang nyata sedangkan yang ekstrinsik mewakili ygiene psikologis pekerjaan. "Orang-orang di pekerjaan oleh permintaan ing pendidikan lebih cenderung untuk mencetak elemen intrinsik sebagai pekerjaan lebih penting lebih ekstrinsik-pendidikan rendah sementara orang-orang di-status yang lebih rendah, elemen. Perbedaan ekstrinsik intrinsik, sementara berguna untuk membedakan budaya pendudukan, pada gilirannya tidak cocok untuk negara-negara membandingkan . Individualisme dan kolektivisme dalam Keluarga Pada awal bab ini, individualisme dikaitkan dengan struktur keluarga inti dan collectivistn dengan struktur keluarga, yang terakhir mengarah ke perbedaan antara di-kelompok dan keluar kelompok Hubungan antara individu dan kelompok, seperti elemen dasar lainnya dari kebudayaan manusia, yang pertama kali belajar dalam keluarga pengaturan Fakta bahwa Jepang skor sekitar setengah pada Tabel 3.1 (dengan pangkat 33-35 dan IDW dari 46) setidaknya bisa sebagian dipahami dari kenyataan bahwa dalam keluarga ditionalJapanese tra-, hanya anak tertua terus hidup dengan orang tuanya, sehingga menciptakan struktur lineal suatu tempat di antara nuklir dan diperpanjang. Anak yang tumbuh di antara sejumlah tetua, teman sebaya, dan yunior belajar secara alami untuk hamil dari dia-atau dirinya sebagai bagian dari "kita," jauh lebih daripada tidak anak keluarga inti. Seorang anak dari keluarga adalah dom sel- saja, apakah siang hari atau di malam hari. Seorang mahasiswa Afrika yang datang ke Belgia untuk studi universitas mengatakan kepada kami bahwa ini adalah pertama kali dalam hidupnya ia pernah sendirian di kamar untuk waktu yang cukup besar waktu. Sebaliknya, siswa Eropa utara kembali dari magang di Peru atau Malaysia mengeluh bahwa mereka tidak pernah ditinggalkan sendirian oleh tuan rumah mereka. Dalam situasi kontak sosial yang intens dan terus menerus, nance pemeli- harmoni dengan lingkungan sosial seseorang menjadi kebajikan kunci yang meluas ke bidang lain di luar keluarga Dalam kebanyakan budaya kolektivis, konfrontasi langsung dari orang lain dianggap kasar dan tidak diinginkan Kata tidak jarang digunakan, karena mengatakan "tidak" adalah konfrontasi, Anda mungkin benar atau kita akan berpikir tentang adalah contoh dari cara sopan dari menolak permintaan. Dalam nada yang sama, yeu kata tidak iden- sarily dilihat sebagai persetujuan, tetapi sebagai pemeliharaan garis communication; ya, saya mendengar Anda adalah makna itu di Jepang. Dalam budaya individualis, di sisi lain, berbicara pikiran seseorang adalah suatu kebajikan. Mengatakan yang sebenarnya tentang bagaimana seseorang merasa adalah characteristicof orang jujur ​​sincereand. Konfrontasi dapat bermanfaat, benturan pendapat diyakini menyebabkan efek truth.The lebih tinggi dari komunikasi pada orang lain harus diperhitungkan, tetapi tidak sebagai aturan membenarkan mengubah fakta. Individu dewasa harus dapat mengambil umpan balik langsung konstruktif Dalam keluarga, anak-anak diberitahu kita harus selalu mengatakan kebenaran, bahkan jika itu menyakitkan. Mengatasi konflik adalah bagian normal ofliving bersama sebagai sebuah keluarga. Seorang mantan misionaris Belanda di Indonesia (negara dengan IDV 14 dan peringkat dari 68-69) menceritakan tentang tafsir terduga umatnya 'dari perumpamaan berikut dari Biblen " Seorang pria memiliki dua anak laki-laki. Dia pergi ke pertama dan berkata "Anak, pergi dan bekerja di kebun anggur hari ia menjawab aku akan pergi, Pak, tapi dia tidak pergi Orang itu pergi ke kedua dan mengatakan hal yang sama kepadanya. Dia menjawab "Aku tidak akan, tapi setelah itu dia berubah pikiran dan tidak pergi. Manakah dari dua melakukan kehendak ayahnya?" Jawaban alkitabiah adalah bahwa yang terakhir itu, tapi umat misionaris Indonesia memilih yang pertama, untuk anak ini mengamati harmoni formal dan tidak bertentangan ayahnya. Apakah ia benar-benar pergi adalah kepentingan sekunder. Dalam keluarga kolektivis, anak-anak belajar untuk mengambil bantalan mereka dari orang lain ketika datang ke pendapat. Pendapat pribadi tidak ada-mereka yang telah ditentukan oleh kelompok jika masalah baru muncul di mana tidak ada didirikan opini kelompok, beberapa jenis konferensi keluarga diperlukan sebelum pendapat dapat diberikan. Seorang anak yang berulang kali menyuarakan pendapat yang menyimpang dari apa yang secara kolektif merasa dianggap memiliki karakter yang buruk di keluarga individualis, sebaliknya, anak-anak diharapkan dan didorong untuk mengembangkan pendapat mereka sendiri, dan seorang anak yang selalu hanya mencerminkan pendapat dari lain dianggap memiliki karakter yang lemah. Perilaku yang sesuai dengan karakter yang diinginkan tergantung pada lingkungan budaya. Loyalitas kepada kelompok yang merupakan elemen penting dari keluarga kolektivis juga berarti bahwa sumber daya yang dibagi Jika salah satu anggota dari sebuah diperpanjang dari dua puluh orang memiliki pekerjaan yang dibayar dan yang lainnya tidak, anggota produktif seharusnya berbagi pendapatan nya dalam rangka untuk membantu memberi makan penutup seluruh keluarga atas dasar prinsip ini keluarga dapat biaya untuk mengirimkan pada anggota untuk mendapatkan pendidikan yang lebih tinggi, mengharapkan kemudian mendapat bergaji pekerjaan, pendapatan akan bahwa ketika anggota ini juga dibagikan. Dalam budaya individualis orang tua akan bangga jika anak-anak di usia dini mengambil pekerjaan kecil untuk mendapatkan uang saku mereka sendiri, yang mereka sendiri dapat memutuskan bagaimana untuk menghabiskan. Di Belanda, seperti di banyak negara-negara Eropa individualist.western lain, pemerintah memberi kontribusi besar untuk biaya hidup mahasiswa. Pada 1980-an sistem ini berubah dari uang saku kepada orang tua untuk uang saku langsung ke siswa sendiri, yang menekankan kemerdekaan mereka. Anak laki-laki dan pelaku ekonomi perempuan dari usia delapan belas tahun sekarang dibuat sebagai independen seterusnya. Di Amerika Serikat itu cukup normal bagi siswa untuk membayar untuk studi mereka sendiri dengan mendapatkan pekerjaan sementara dan pinjaman pribadi, tanpa dukungan pemerintah mereka juga kurang tergantung pada orang tua mereka dan tidak sama sekali pada kerabat yang lebih jauh. Kewajiban untuk keluarga dalam masyarakat kolektivis tidak hanya finansial tetapi juga ritual perayaan Keluarga seperti pembaptisan, pernikahan, dan, terutama, pemakaman sangat penting dan tidak boleh dilewatkan. Manajer ekspatriat dari masyarakat individualis sering terkejut dengan anak rea keluarga diberikan oleh karyawan dari masyarakat tuan kolektivis yang mengajukan permohonan khusus meninggalkan ekspatriat berpikir mereka sedang tertipu, tetapi kemungkinan besar alasan otentik. Dalam budaya individualis ketika orang bertemu mereka merasa perlu untuk com municate lisan Diam dianggap abnormal. Percakapan sosial bisa depresi dangkal, tetapi mereka wajib. Dalam budaya kolektivis fakta dari kebersamaan secara emosional cukup, tidak ada paksaan untuk berbicara kecuali ada informasi yang akan ditransfer Raden Mas Hadjiwi- bowo, seorang pengusaha Indonesia dari keluarga bangsawan Jawa, mengingat kunjungan keluarga dari masa mudanya di 1980 sebagai berikut: