E.U. Statehood for Canada: Not So Fast

Even as the federal president of the U.S., Donald Trump, campaigned in 2024 in part on Canada becoming a member of the U.S., statehood in the E.U. was being discussed in 2025 on both sides of the Atlantic Ocean. Besides being perhaps a knee-jerk political reaction against Trump, the prospect of Canada becoming an E.U. state faced a few major hurdles—one of which being the E.U.’s Basic (aka constitutional) Law. Accordingly, working instead toward a closer trading relationship was a more realistic route.

The full essay is at "E.U. Statehood for Canada."

Police/Security Over-Reaches: A Mentality Unfit for the Job

Absolute authority corrupts absolutely, according to Lord Ashton. On an organization or even local scale, people with authority can play considerably on ignorance (their own and that of others) to over-reach such that their actions are excessive. Seeing an off-duty police employee wearing a bullet-proof vest and standing next to a store security guard in a grocery store, for instance, can give at least new-comers an immediate sense of the excessive use of authority to intimidate even the innocent shoppers. In one grocery chain in Phoenix, Arizona, I was astonished to see such a policeman going aisle to aisle as a matter of routine. I saw a young mother, who was with her young daughter in one of the aisles, “freeze up” at the sight of policeman staring at them from the back end of the aisle. I myself could not believe my eyes. How does such ill-fitting excessiveness shift from inappropriateness to become the default—the status quo? Typically the underlying mentality is one of stubborn ignorance that cannot be wrong, backed up by an excessive and microscopic grip on real or invented authority. How is it that the more educated and broad-minded perspective in upper-echelon management comes to doubt even its common sense by being hoodwinked by the lower mentality? Excessive delegation to middle-and-lower levels of management, where the wider perspective can easily be lacking, may be part of the answer. Playing a supporting role, the value-system in the local culture may actually support the excess or look the other way in blind obedience to an ideology. Finally, if a practice beyond the pale gets its toehold in the status quo, then people can become blind to the excessiveness and treat it instead as normal. Excessiveness as the new normal. Dislodging an invasive or encroaching unquestioned trend can be very difficult given the nature of the status-quo default to act like cement. Two case studies demonstrate that an absurd over-reach by someone in the security field can occur. The first took place in Orlando, Florida. Accountability did occur, so the absurd was not allowed to become ensconced. The second was in Phoenix, Arizona. Such accountability is much more difficult there, so the aggressive over-reach of authority would likely become further ensconced in the conducive or enabling local culture. 

The full essay is at "Are Excessiveness and Over-Reaches of Public Servants and Security Employees Becoming the New Normal?"

Increasing Income Inequality in the U.S.: Deregulation to Blame?

Most Americans have no idea how unequal wealth as well as income is in the United States. This is the thesis of Les Leopold, who wrote How to Make a Million Dollars an Hour. In an essay, he points out that the inequality had increased through the twentieth century. His explanation hinges on financial deregulation. I submit that reducing the answer to deregulation does not go far enough.

The full essay is at "Increasing Income Inequality."

Les Leopold, “Inequality Is Much Worse Than You Think,” The Huffington Post, February 7, 2013.

Nissan's CEO Caught in the Crosshairs of Business and Society in Japan

Ordinarily, courses that include business & society (with business & government, and business ethics material also included as if the three fields were somehow one) have been relegated to the periphery in American business schools. Perhaps the business sector and its sycophantic deans have simply assumed that little actual cost comes from business managements deviating from societal norms and values. Admittedly, such a schism decreases reputational capital, a long-term intangible asset. Even so, the long-term-oriented and intangible can manifest as immediate jolts to such capital, with actual, measurable financial costs kicking in. They are triggered by news-worthy incidents in which a company or even one high-level manager, such as a CEO, are perceived societally as being in the wrong. The general perception of wrongness in turn depends on how far a company or manager have deviated from societal norms and values. Crucially but typically ignored, even though societal norms and values can absorb certain ethical principles or theories, business ethics is a distinct field because reasoning from or to ethical principles or theories lies at the core there. That is, no philosophical reasoning is involved in business & society; rather, the norms/values of a business sector, industry, or company are compared or contrasted with relevant societal norms and values. In this essay, I analyze the case of Carlos Ghosn, who was CEO of Nissan, Renault, and Mitsubishi on November 19, 2018 when he was arrested “on allegations that for years he had withheld millions of dollars in income from Nissan’s financial filings.”[1]

The full essay is at "Nissan's CEO in Japan."

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1. Amy Chozick and Motoko Rich, “The Rise and Fall of Carlos Ghosn,” The New York Times, December 30, 2018.

11/11/11

In Berlin at the Brandenburg Gate on 11/11/11 in 2011, costumes were the norm in the evening as revelers celebrated the numeric convergence. I suspect that unlike the Chinese, the Europeans were struck by the convergence itself, rather by any good luck attached to the numerology. I myself was struck by the convergence alone. Both at 11:11am and 11:11pm, I was surprised that other Americans around me seemed to be either ignorant of the alignment or utterly indifferent to it. It occurred to me that just as a given time-date system is artificial, so too are human cultures—which include political and economic values that are stitched together by leaders who peddle meaning to the masses. Both our systems and our ideologies are all too limiting, yet we can find meaning in them. Perhaps this is ultimately why we have them and the leaders that trumpet them or suggest new ones. I contend that 11/11/11 too plays into the human instinct for sense-making, especially in terms of visual and cognitive symmetries.

The full essay is at "11/11/11"

Cult of the Leader: The Case of North Korea

Baudrillard writes of "hyper-reality," which arises when productions—perhaps created by publicists and other spin doctors—become the reality that is taken seriously at the expense of the originals.  The modern art of Andy Warhal provides an analogy. His portraits are not exactly pure "copies" of the originals, so his way of depicting reality should not be identified as the definitive truth. Such “hyper-reality” can become the stuff of leadership. DePree (1989, p.19) writes that the first responsibility of a leader is to define reality. According to Nanus (1992, p.61), “leaders create realities through the force of vision.” The reality envisioned is a social reality. Although it can include the leader, the content of the vision is usually distinguished from the messenger.

Material from this essay has been incorporated into The Essence of Leadership: A Cross-Cultural Foundation, which is available in print and as an ebook at Amazon. 

Sources:

DePree, M. Leadership is an Art (Doubleday, New York, 1989).

Nanus, B.: 1992, Visionary Leadership: Creating a Compelling Sense of Direction For Your Organization (Jossey-Bass: San Francisco).

The Flemish and Walloons: Worlds Apart?

I contend that the cultural differences between the Flemish and Walloons within Belgium have been exaggerated to such an extent that the state government of Belgium has been paralyzed and solutions have eluded the Belgians. Reducing the fear-induced swelling of the admittedly real differences within Belgium may therefore facilitate relief from the paralysis. In other words, the added perspective from viewing the cultural differences as less traumatic can help the Flemish and Walloons to either live together or, ironically, be able to separate. That’s right—a more realistic assessment of the differences can actually facilitate the separation of Belgium into two (or three) E.U. states (or Flanders joining the Netherlands and Wallonia joining France—and the German-speaking area joining Germany). Exaggerating differences can snuff out consideration of such alternatives and enable continued paralysis.

The full essay is at "Flemish and Walloons."

                                            

As the World Turns: A Troublesome Widening Gap Between Progressives and Traditionalists

In his last speech to the U.N.’s General Assembly in September, 2016, U.S. President Barak Obama pointed to a world more prosperous yet with political and security crises.[1] He called this combination a paradox arising from globalization—the converging of political, economic, and social systems around the world made possible by advances in technology. I contend that globalization is not the primary cause of the massive changes going on in some societies but not others (and in parts of a given society), hence Obama’s diagnosis and prescription fall short. In short, parts of some societies, and some societies as a whole were going through massive, deep changes that were reinforcing the tendency of traditional forces to resist and stay put. It is the widening of the gap, both within some societies and between them that is the real cause of the strife.

The full essay is at "A Troublesome Widening."

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1. Carol E. Lee, “Obama Urges Course Shift for World in Conflict,” The Wall Street Journal,” September 21, 2016.

The Japanese Dolphin Hunt: Fishing or Killing?

Is a dolphin like a cow? Both are mammals. Both breathe air. So did Japanese government officials have a point when they rebuffed Caroline Kennedy, the U.S. Ambassador, for tweeting the U.S. Government’s stinging response to the annual dolphin round-up and slaughter at a cove in Taiji during the third week of January in 2014? If so, can we extract a cultural difference?  In assessing this question, the roles of the two very different cultures come into play. Are we then to be left in the void of cultural relativism, barred from coming to a verdict?

Dolphins in a family group. (examiner.com)

In the hunt in question, the fishermen trapped 250 dolphins, killing about 40 for food, retaining 50 more to sell to aquariums, and letting the rest go.[1]  After confining the dolphins in a netted area for three days, the fishermen led the forty into the shallow water near the cove’s beach. As shown on CNN, the fishermen utilized a dining-type tent structure to hid the actual killing from external view. The fishermen stabbed the dolphins’ heads, which is said to cause great pain.[2]

After coordinating with other embassy officials, Kennedy tweeted that the hunt had been inhumane. Yoshihide Suga, Chief Cabinet Secretary, pointed out that dolphins are “very important water resources,” just as cows are very important land resources in North America.[3] In fact, the Japanese government explicitly labeled the American critics as hypocrites for not including the killing of cows and chickens in the West. Yet it is fair to ask whether cows and chickens come close to the dolphin in terms of social development (e.g., living in families), intelligence/language, and self-awareness. For this reason, cows and chickens are not said to be “killed” in the U.S., whereas Americans refer to the dolphins hunted in Japan as being killed.

To be sure, differences in words used can come out of cultural differences; after all, the Japanese government officials refer to cows used for food in the U.S. as being killed. The East Asian culture is doubtless very much present in the response made by Taiji Mayor Kazutaka Sangen. “We have fishermen in our community, and they are exercising their fishing rights. We feel that we need to protect our residents against the criticisms.[4] The notion that government officials have a responsibility to keep their constituents from being publicly criticized must strike Westerns as quite alien.

As difficult as it is to evaluate cultural differences by a presumed “universal standard,” the legalistic defense hinging on rights can indeed be called into question. In response to Kennedy tweeting that the Japanese should not kill dolphins, Yoshihide Suga stressed that dolphin “fishing” (i.e., not killing) is “carried out appropriately in accordance with the law. Dolphin is not covered by the International Whaling Commission control,” he explained, “and it’s controlled under the responsibility of each country.”[5] In responding to the legality of the practice, Suga unwittingly commits Hume’s naturalistic fallacy—the erroneous assumption that ought comes from is. That is, he assumes that the morality of dolphin “fishing” (dolphins are not fish) is a matter of what the law is. It is as though ethics reduces to law. Kennedy could simply have noted that Sangen and Suga were not answering her normative, or ethical. Indeed, she had not tweeted anything suggesting that the “fishing” was at the time illegal.

In conclusion, biological differences between cows and dolphins may come into play in allowing the world to come down one way or another on the Japanese cultural custom. It may not be inhumane solely from the standpoint of another culture. Furthermore, spotting logical errors can also contribute to moving beyond cultural relativism to an answer.

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[1] Kirk Spitzer, “Japan Criticizes Dolphin Tweet from Kennedy,” USA Today, January 22, 2014.

[2] Elizabeth Shogren, “Ambassador Kennedy Criticizes Japan’s Dolphin Hunt,” NPR.org, January 22, 2104.

[3] Spitzer, “Japan Criticizes.”

[4] Ibid., emphasis added to the culturally relevant sentence.

[5] Ibid.

European Federalism in E.U.-U.S. Trade Negotiations

When U.S. President Barak Obama and the E.U. Presidents José Barroso and Herman Van Rompuy announced that talks would begin on a free trade agreement between the E.U. and U.S., the hope was that a sweeping deal would “largely eliminate trade tariffs and harmonize regulations across a broad range of industries” in “the world’s biggest two-way economic relationship.” [1] That E.U. ministers meeting days earlier had decided to protect the “cultural exception” to international trade rules “for the sake of preserving” the distinctive cultures of the E.U. states was cause for concern, should the U.S. seek to exempt the financial sector in exchange. [2] France had long been concerned that the English-speaking California film industry would swamp smaller French studios to the detriment of the French language and culture. Even though exceptions threatening a broader trade deal are indeed protectionist, in this case European federalism is also at issue. This factor could legitimate the exemption such that a countering U.S. exemption would not be equivalent and thus justified.

The complete essay is at Essays on Two Federal Empires, available at Amazon.

1. Matthew Dalton, “EU Deal Paves Way for US Trade Talks,” The Wall Street Journal, June 14, 2013.

2. Ibid.

Keeping the Free Trade in Free Trade: France in the E.U.

In negotiating free-trade deals with the U.S. and Japan, E.U. officials had to reckon with differing concerns of particular state interests, given the salience of the state governments at the E.U. level. For example, while Germany and Britain were pushing for a deal, Nicole Bricq, the French trade minister, was reflecting the concerns of French producers in urging caution. The impact on trade negotiations could only be to turn them into Swiss cheese.

 Nicole Bricq, French trade minister, seeking to slow the E.U. down in negotiating free-trade deals with the U.S. and Japan.   Getty Images

The full essay is at Essays on the E.U. Political Economy, available at Amazon.

Non-Tariff Barriers to Trans-Atlantic Trade

Karel De Gucht, the E.U. trade commissioner, said in late November 2012, “There is now, for the first time in years, a serious drive towards an E.U.-U.S. free-trade agreement.” The office of his counterpart, Ron Kirk, the U.S. trade representative, indicated that a high-level working-group consisting of Europeans and Americans was working on “how best to increase U.S.-E.U. trade and investment.” The sticking point concerned non-tariff barriers, such as different regulatory standards.

The complete essay is at Essays on Two Federal Empires, available at Amazon.

Karel De Gucht, the E.U. Trade Commissioner, advocating a free-trade pact with the U.S.  (Reuters).

A "Bronx Upbringing" Out-of-State: Tolerance in a Federal Empire

Typically, the American empire is assumed to refer to the hegemony of the U.S. in the world. “Imperialism,” in other words, is thought to refer to a major power imposing on lesser ones around the world—the influence being directed externally. I contend that the United States of America is itself an empire, even apart from its external influence, as the Union is composed of republics having distinctive cultures and on the scale of early-modern European kingdoms (e.g., United Kingdom, Switzerland, the Netherlands—which had been “international” in medieval times).

The complete essay is at Essays on Two Federal Empires, available at Amazon. 

South Korea’s President: Emblematic of a Culture of Corruption

Mired in corruption, President Lee Myung-bak of South Korea reflected on the matter on television in July 2012. “The more I think about it, the more it crushes my heart,” he said. “But whom can I blame now? It’s all because of my negligence . . . . I bow before the people in apology.” He had offered a similar apology the previous January during his New Year’s speech. Although Kim himself was not as of July implicated, three relatives, four senior staff, and several former senior officials in the cabinet and government-run companies had been indicted or convicted.

According to the New York Times, “The president’s brother, a former lawmaker, has been charged with accepting bribes from two bankers. Prosecutors said the bankers asked him to help prevent regulators from shutting down their banks. The bankers have been charged with embezzlement and bribery, and their banks’ operations have been suspended.” Moreover, Kim was just the latest in a series of South Korean presidents politically damaged by corruption scandals. It would appear that personal profiting from one’s governmental (or business) position was at the very least a part of the South Korean culture, if not tacitly accepted in government circles.

In my albeit rather limited association with South Korean business, I have found the organizational culture to be extremely hierarchical in the sense that officials at the top have near carte-blanche (i.e., near absolute) power from the perspective of their subordinates. Additionally, the underlings tend to cover up any mistakes or failures from their bosses, whose world is thus held as though in the clouds. In such a context, corruption can be rife.

It should be noted that the extreme psychological distance in the organizational world in South Korea is not without a basis in fact. The mentality of an employee at a customer service call center is oceans away from that of even a mid-level manager, who in turn can be distinguished from an organizational leader. Often times, only the latter has the maturity to relegate the red tape by prioritizing common sense and even just that which is natural in human-to-human interaction. It is not uncommon, for instance, for people used to a certain height to instinctively sense and relegate the gate-keeping games of the herd. I suspect that in South Korea, the latter know they are eons away from their superiors. The latter can use this natural distance to their own advantage in covering up bribery and kick-backs. To this extent, the distance assumed by the underlings is unjustified, even if on a general mentality basis it is fully natural (and justified).

Therefore, even though the corruption in South Korean government and business is hardly justified from an ethical standpoint, a Nietzschean would quickly point out that distance is natural, even necessary, for the strong such that they not become infected by the narrowness of the herd. In the West, the organizational creature can be rather insistent that its mentality must be binding even on those above. In South Korean culture, by contrast, a lower mentality may have a better sense of its place, and thus of the inherently limited nature of its reach. That is to say, the presumptuousness of the herd animal is checked, whereas it roams like an undisciplined child in the West. The question regarding South Korea is thus how corruption may be checked without tossing the baby out with the bathwater. 

Source:

Choe Sang-Hun, “South Korean President Apologizes for Corruption Scandals,” The New York Times, July 24, 2012. http://www.nytimes.com/2012/07/25/world/asia/lee-myung-bak-of-south-korea-apologizes-for-corruption-scandals.html?ref=world

American Regional English: Vestiges of an Empire

In 2012, a mere fifty years after the project had begun, the fifth volume of the Dictionary of American Regional English (DARE) was finally done. Sadly, the project’s director, Frederic Cassidy, had died in 2000 at the ripe old age 90. “On to Z” had been his typical way of ending phone conversations. Visiting the dictionary’s offices some years ago—ironically to use their French dictionary—I had no idea of the size of the project. Instead, I engaged a few of the staff on my thesis that regional “Englishes” in the U.S. are only natural, given the empire-scale of the republic of republics. In fact, I would argue that it is unnatural that there are not more linguistic differences from Maine across the continent and up to Alaska and over to Hawaii.

The full essay is at Essays on Two Federal Empires.