February 10, 2013 § 1 Comment
In honor of the New Year (both West and East), I would like to share a relatively new lens for viewing relations in public diplomacy. Many may have heard of the terms individualism, which privileges the individual, andcollectivism, which favors the collective or group. What they may not have heard about yet is relationalism, which privileges personal relations. At the time of this writing, relationalism literally “isn’t in the dictionary” – at least the most prominent one in the English-language.
Relationalism is in Wikipedia. However, the entry lacks cultural and communication dimensions as well as the pivotal contributions from female and Asian scholars.
For public diplomacy, relationalism offers a more refined lens for viewing relationships beyond simply “one versus the many” or “two-way communication.” Relationalism may be particularly valuable for understanding the dynamics of networking and collaborative public diplomacy.
Opposing Cultural Perspectives: Individualism & Collectivism
Both individualism and collectivism are in the dictionary. Individualism is of British origin, stemming from the works of Adam Smith and Jeremy Bentham, according to Merriam-Webster. However, Alexis de Tocqueville is often credited with coining the term during his visit to America in 1831. He was trying to describe the American spirit and what distinguished the “new world.” “Individualism is a novel expression, to which a novel idea has given birth,” wrote de Tocqueville. That novel idea was self-reliance, independence, equality, and personal freedom. De Tocqueville entitled his book Democracy in America.
Individualism has been an enduring part of American parlance, and favorably so, given its association with democracy. Perhaps, not surprisingly, collectivism has been less well understood. When contrasted against individualism, the depictions are often less flattering and even antagonistic. Whether it is fighting communists during the Cold War or resisting Borg on Star Trek, the collective is often presented as a threat and even mortal enemy of the individual.
In scholarship, the idea of individualism/collectivism dates back to 1953 and Florence Kluckhohn’s “value orientations.” She described the nuclear family as an individualistic, the extended family as collateral, and the inclusion of ancestors to the family sphere as lineal.
Individualism and collectivism was one of the five dimensions proposed by Dutch social psychologist Geert Hofstede in his landmark study Culture’s Consequence (1980). Hofstede, who was working with IBM at the time, came across a treasure trove of data from different IBM groups in more than 50 countries. He speaks of national cultures and positions countries relative to each other. Hofstede said that individualism prevails in “developed and Western countries,” while collectivism prevails in “less developed and Eastern countries.”
Hofstede often contrasts individualism and collectivism. Features of individualism include: “I”- consciousness; People take care of themselves and immediate family only; Speaking one’s mind is healthy; Personal opinion expected; Others classified as individuals; and Task prevails over relationships.
Features of collectivism include: “We” consciousness; People are born into extended families which protect them in exchange for loyalty; Harmony should always be maintained; Opinions are predetermined by in-group; Others are classified as in-group and out-group; and Relationship prevails over task.
Another social psychologist, Prof. Harry C. Traindis of the University of Illinois also wrote extensively on individualism/collectivism. Traindis focused at the individual or personal level. With the help of his doctoral student, C. Harry Hui, he refined the framework. 
Their research highlighted how relationships differ. Individualists tend to value independence and autonomy and favor relationships that are egalitarian and horizontal, such as friendships or marriage. Because the goals of the individual take precedence over the group goals, relations are often voluntary and temporary.
Traindis said collectivism tends to value interdependence and privilege vertical relations such as parent-child, each with different roles and obligations. Relations are often involuntary and long-term. Individuals are willing to forgo personal goals if they conflict with group goals. Distinctions between “in-groups” and “out-groups” are clearly defined. While collectivism strongly encourages cooperation within the in-group, out-groups are looked on with suspicion.
Individualistic Japanese & Collectivist Americans
The individualism-collectivism dimension has been one the most prominent cross-cultural tools within the social sciences. It has been used to analyze cultural differences across a range of phenomena, from advertising appeals to management styles and negotiating strategies.
Part of the dimension’s appeal is its simplicity in providing a powerful explanation for behavioral differences around the world. The individualism-collectivism dimension remains popular. However, scholars who have surveyed the mass of studies over the past three decades are raising red flags.
A team of social psychologists led by Daphna Oyserman at the University of Michigan surveyed studies published between 1980 (the year Hofstede’s book appeared) and 2000.  They wanted to see if Americans were the “gold standard” of individualism.
What the scholars found was rather surprising: Americans were no less collectivist than Latin Americans and some Asians. Several studies showed the Americans were more collectivist than the Japanese. The only consistent and robust difference in collectivism was between the Americans and Chinese.
Oyserman and her colleagues blamed the unexpected variations on the different measurement scales. Researchers appeared to have different ideas about what constituted individualism and collectivism.
Even before these literature reviews, other researchers using the same scale found similar anomalies. Triandis’s own research team had to re-think their assumptions. The scholars expected Americans and European to be highly individualistic and Latin Americans and Asians highly collectivist. That was not what they found: “In fact, the “highest score on interdependence was from the Illinois females!” Exclamation point is theirs.
It was not just Triandis who had found American women to be the relational outliers. One of the first studies on collectivism noted a similar gender difference. Another team of researchers in 1995, found that females across five cultures – America, Australia, Hawaii, Korea and Japan — were all more relationally oriented than their male counterparts.
Scholars also raised flags about the long-held assumptions about group biases. Individualists were also assumed to not make in-group / out-group distinctions. That is a trait of collectivists. Yet, the actual studies revealed that loyalty to the in-group and suspicion of out-groups were just as pronounced, if not more so, in Western cultures than in Asian cultures. 
In-group favoritism and out-group suspicion does not seem as shocking when one considers the history of racism and segregation in America, or European colonialism, the Holocaust, and even the current debates over immigration and signs of Islamaphobia in Europe and America. Upon reflection, individualist Americans’ and Europeans’ history of in-group and out-group distinctions seems curiously overlooked.
With the many inconsistencies, one team of scholars suggested that collectivism is a “misnomer.”
The reality may be, as several scholars have suggested, that every society contains elements of individualism and collectivism in order to meet the demands and complexity of social systems.
A Third Dimension
It was not just that individualists were becoming collectivists, or globalism was transforming collectivists into individualists. A growing number of researchers began to suspect there was another dimension. Researchers had overlooked an entire layer of relations.
In the next Culture Post, I will look at some of the research and thinking that fostered the emergence of relationalism and relationalism’s implications for public diplomacy.
FROM Culture Posts series
Zaharna, R. S. (January 28, 2013 ). “Culture Posts: Individualism, Collectivism — and Relationalism,” in USC Center on Public Diplomacy, Blog Series
- C. Harry Hui and Harry C. Triandis (1986), “Individualism-Collectivism: A Study of Cross-Cultural Researchers,” Journal of Cross-Cultural Psychology, 17(2): 225-248
- Daphna Oyserman, Heather M. Coon, and Markus Kemmelmeier (2002), “Rethinking Individualism and Collectivism: Evaluation of Theoretical Assumptions and Meta-Analyses,” Psychological Bulletin 128 (1), 3-72.
- Kwok Leung and Michael H. Bond (1984), “The Impact of Cultural Collectivism on Reward Allocation,” Journal of Personality and Social Psychology, 47 (4): 793-804.
- Yoshihisa Kashima, Susumu Yamaguchi, Uichol Kim, Sang-Chin Choi, Michele Gelfand, Masaki Yuki (1995). “Culture, Gender, and Self: A Perspective From Individualism-Collectivism Research,” Journal of Personality & Social Psychology 69(5):925-937.
- Marilynn Brewer and Ya-Ru Chen (2007), “Where (Who) Are Collectives in Collectivism? Toward Conceptual Clarification of Individualism and Collectivism,” Psychological Review, 114 (1): 133-151.
February 9, 2013 § Leave a comment
I have always been intrigued by the desire of countries to convey their cultural, political or social values as part of their public diplomacy mission. On the surface, it is appealing. However, in practice, it is fraught with challenges and is something of a paradox.
On the one hand, it is difficult to accurately convey cultural values because they are so deeply tied to a country’s historical and socio-cultural experience. Something gets lost in the translation. However, because values are so integral to a nation’s experience and identity, a nation’s communication will inevitably convey something of its values.
Appeal of Values
The appeal of values as a persuasive tool dates back to Aristotle’s Rhetoric in the Western intellectual heritage. Implicit in Confucius’ The Analects are values that govern behaviors and proper relations in society. Contemporary persuasion theories provide strong support for using values to change attitudes and behavior.
Post 9/11 U.S. public diplomacy highlighted values as a strategic cornerstone in its public diplomacy.
The first priority of US public diplomacy is “to inform the international world swiftly and accurately about the policies of the US government,” and then, “re-present the values and beliefs of the people of America, which inform our policies and practices.”
People who share similar values often feel greater attraction to each other and experience more ease in communicating with each other. Similarity and ease in communication and understanding may also fuel public diplomacy use of values.
Values as Abstract
While the desire to use values may be appealing, the challenge of effectively doing so may be daunting. Values are abstract nouns of culture — and that public diplomacy is inherently intercultural.
Unlike concrete nouns or objects, abstract noun do not exist in reality per se – but in our minds and even hearts. This privilege location can heighten their significance in public diplomacy.
Values are abstract or intangible in the sense that one cannot physically touch them. How do you communicate values such as “generosity” or “discipline” so that it is understood by global publics with different value schema? To give lavishly or more than is expected may be interpreted as “wasteful” by others who value “frugalness.” Pride in self-discipline and controlling one’s urges may be perceived as “rigid” by others who value “spontaneity.”
Nation branding campaigns often try to convey of cherished values. Thailand, known as the “Land of 1000 Smiles,” communicated their treasured value using slight variations of related words to appeal to different audience: “joy” and images of shopping bargains for Asian tourists and “bliss” and tranquil beaches to lure European vacationers.
Because values exist in the minds of people, values can have different meanings and manifestations. Two people with different value schemas – priorities and understandings – can look at the same object and see two different things. And feel very strongly about what they see – and don’t see. The 2005 caricatures of the Muslim prophet in a Danish newspaper were simultaneous perceived as “freedom of speech” and “blasphemy.”
While values may be abstract in theory, the manifestations of cherished values are often perceived as very real and concrete to their owners. People may rise up to protect values, beliefs, and traditions as if they were a physical entity.
Given these features of abstract nouns – invisible, yet powerful – public diplomacy officials need to be particularly alert to two major hurdles.
Most public diplomacy initiatives are laced with numerous values. PD officials may design initiatives to highlight a particular value only to have audiences focus on something entirely different and even unexpected.
For example, China as the official host of the 2008 Olympics took great efforts to prepare its domestic public to properly receive the expected crowds of foreign visitors. The people were described as the keys to success. The government distributed a brochure for protecting the national image and included guidelines on proper manners and dress. Such attention to detail, especially in hosting guests, is a hallmark of relational finesse and exemplary of the value of propriety in relations.
Selective attention – Not all values are prioritized the same. Global audiences will tend to attend to the value that is important for them – which may not be the same value of the public diplomacy planners.
This attention to relational detail in receiving visitors was not the dominant value for global, especially Western audiences. Global audiences will tend to attend to the value that is important for them – which may not be the same value of the public diplomacy planners.
Second, there is the concern of selective perception. Even if one is successful in focusing attention on a particular value, the audience may have a different understanding of that value.
Having a “voice” in democracy may mean the act of voting. To others, it may mean being consulted in a deliberative, consensus-building process. Similarly, “empowerment” may be seen at the individual-level, such as empowering individual women entrepreneurs; or, at the group-level, such as empowering the role of women in society, or women’s organization.
Selective perception — A value may be universal, but its expression may not. Different cultural contexts often have different cues for expressing and interpreting a value.
There may be merit in suggesting that values are “universal.” However, in practice, their expression may not. Anne-Marie Slaughter suggested tolerance was universal in her book, “The Idea that is America: Keeping Faith with Our Values in a Dangerous World.”
Two students in Singapore, one Asian and the other American, reviewed her book. The students debated Asian and Western values and the idea of universal values. They turned, as example, to the value of tolerance. The students discovered difference in perception of the role of listening and speaking in how “tolerance” is expressed and manifest in the American and Chinese perspectives. They concluded: “The virtue of tolerance is universal like the other values in this [Slaughter’s] book. Yet the approaches to tolerance may be defined differently in diverse cultural contexts.”
Value Paradox: Ideals, Interests and Credibility
The paradox of values in public diplomacy is that while nations struggle to convey their values, most communication by any person or entity reflects its values — whether the person deliberately intends so or not. And, this paradox raises other challenges for public diplomacy.
There is no “down time” in public diplomacy: nations cannot not communicate their values. Publics are constantly looking for what they perceived as “the true values” of a nation in its words, actions and policies.
First, there is the challenge of values as ideals. Values represent the ideal of what people aspire to rather than what or who they actually are. It is difficult for individuals to live up to their ideals. It is perhaps even more so for nations to meet those standards. Yet once those values are expressed and promoted, the nation provides global audiences with a yardstick for measuring its actions and policies. A perceived gap between promoting a value as an ideal, and demonstrating that value as a reality, may erode a nation’s credibility. The more visible a nation, the more likely global audiences will scrutinize discrepancies between promoted value and lived value.
Second, there is the challenge of perception. There is no “down time” in public diplomacy: nations and their officials cannot not communicate their values. However, just as publics use selective attention and selective perception in planned public diplomacy initiatives, so they will likely do so in unplanned incidents. Trying to control misperceptions may be futile. Anticipating and adjusting misperceptions may be more fruitful.
Third, there is the challenge of national value and national interest. Not all the problems are about perception. Some are political. When professed national values conflict with actions based on national interests – and publics spot the contradiction – there will be a public diplomacy cost. Human failings that result in a lapse between “ideal” and “real” may be excusable and even lauded by some who value trying. However, publics may be less forgiving for deliberate aberrations between political word and deed.
Public Diplomacy Implications
For planned public diplomacy initiatives:
- Consider other possible values buried in a PD initiative, not just the particular value that is being promoted.
- Explore how a value may have different meanings, expressions and manifestations in different settings.
- Pre-test value-laden programs with culturally diverse audiences.
For un-planned public diplomacy incidents:
- Stop and try to assess differences in value schema that may be contributing to differences in perceptions.
- Look for ways to address the differences on multiple levels, including symbolic and indirect acknowledgements.
- Develop a “value radar” for greater self-awareness and other-awareness to anticipate and accommodate differences in the priorities and expression of values.
FROM Culture Posts series:
Zaharna, R. S. (September 10, 2012). “Culture Posts: Paradox of Promoting Values,” in USC Center on Public Diplomacy, Blog Series
July 16, 2012 § 4 Comments
As all eyes turn to London in the coming weeks for the Olympics, a pageantry of cultural symbolism will be on display for the culturally alert. Sometimes the most important messages in public diplomacy are the unspoken, symbolic ones. Anthropologist Edward T. Hall called it looking for the “eloquent cues.”
London may be the focus of public diplomacy attention and reap the greatest benefit. However, all countries are likely to seize and squeeze what public diplomacy mileage they can when the international spotlight shines in their direction. When you watch, watch for the cultural cues.
One of the most prominent cultural cues resides in the selection and use of color. The significance of color begins with the Olympic symbol itself. The colors of the five interlocking circles –blue, yellow, black, green, red –against a white background contain the colors of the flags in the family of nations.
Color also plays a dominant symbolic role in the uniforms and dress of the athletes. During the Parade of Nations, one may find a stunning variety of national costumes but a clear pattern of close color parallels between what the athletes are wearing that the flag they are bearing. The team below is from Peru.
The parallel color theme between flag and dress carry over to the athletes’ uniforms. One can see the blue and gold flag of Sweden behind the group photo of its winning team.
Some athletes are literally are wrapped not only in the colors of their flag, but also the signature design. Members of the South African team will probably not be hard to identify in London.
In addition to being dressed in symbols of their countries, the host country may clad the athletes in additional Olympic touches. Athens, host of the 2004 summer Olympics, added the traditional wreath garlands for medal winners.
It is not just the color that makes the athletic uniforms or kits symbolic. Watch for the small national touches such as the Kalotaszegi folk motifs on this year’s Hungarian uniforms.
While such detail may be lost on the international community, to the home crowd they can carry enormous weight. The initial discontent among the American public with the U.S. team’s uniform was with the hat, which resembled a “French beret”.
Many suggested a cowboy hat or baseball cap would have been a better choice. The symbolism is not only on the outside. The inside tag revealed that the garment for U.S. team was “Made in China.” Another uproar ensued.
Aesthetic appeal is often related to what is culturally familiar as well as culturally prescribed.
This year the issue over what to wear has brought special attention to female athletes. And, here we get into some controversial territory when it comes to dress codes that require the covering – and uncovering – the female body.
In conducting research for this post, I was surprised by what I discovered. But then, when I remembered that international sports coverage is a multi-million dollar venture, perhaps I should not have been so surprised.
The various sports have their international committees that set the official dress regulations. Safety of the athletes has been a prime concern, hence the banning of scarves around the neck or long necklaces. However, how to dress the female athlete extends to the cultural.
Earlier this spring both the Badminton World Federation and the International Amateur Boxing Association introduced dress codes requiring female athletes to wear skirts or dresses. The rules were proposed “to improve the image of the sport and increase sponsorship.” Many athletes and critics called the new regulations “sexist.” The rules were dropped.
I was aware of the Islamic prescripts for female dress in public. “Modesty” is a fundamental principle in Islam that extends to words and action as well as dress. Many Muslim female athletes train and compete with their hair and body covered. In 2004, Roqaya Al Ghasara from Bahrain was the first to compete in Islamic dress. In 2008, she finished first in the women’s 200m sprint.
What I was unaware of was the dress regulations that required the exposure of female bodies. Up until this year, the International Volleyball Federation had a bikini rule in place: “Women must compete in bra-style tops and bikini bottoms that must not exceed six centimetres in width at the hip.”
Not coincidentally, Women’s Beach Volleyball is one of the highest rated women’s sports for viewers and among the most coveted tickets.
This year the rules were changed, according to officials, because countries had “religious and cultural requirements.” The Australian government has raised concerns of “sexploitation,”or the use of women’s bodies for marketing and media purpose. The new volleyball dress code allows for “shorts of a maximum length of three centimeters (1.18 inches) above the knee, and sleeved or sleeveless tops.”
Shorts are still short of full coverage. This causes problems for female athletes who are caught between Islamic codes requiring them to cover their bodies and the various sport dress codes requiring them to undercover their bodies. The Iranian Women’s Soccer team faced such a catch-22 situation and will not be able to participate because of the debate over their uniforms.
The debate over what female athletes wear – and cannot wear – does not appear to be about the sport competition, safety or their ability, but cultural ideas about what how best to dress the female body in public or for the camera.
Music is also another broad area of cultural symbolism that runs throughout the Olympics. The national anthem is played during the awarding of medals for the individual athletes. The Olympics has its own hymn or official anthem.
Symbolism of the 2,008 drummers for the countdown of the 2008 summer Olympics in Beijing was one of the most memorable moments. It is still stunning to watch the video.
During the performance, the Chinese drummers chanted a phrase, “Welcome my friends.”
Gestures are also highly symbolic. Kissing the gold may be a universal sign for the sweet reward of victory.
Perhaps the most powerful gestures however are not universal, but still recognizable. Again, what might be lost on the global audience can have a powerful political statement for the national public.
During the 1968 summer Olympics in Mexico – a time that coincided with the civil rights movement in America – two U.S. athletes raised their arms as a symbol of defiance black power and lower their heads as the U.S. anthem was played.
The Olympic games represent not just a public diplomacy opportunity for the host country. It is a pageantry of powerful symbols for all nations and participants. So when you’re watching, enjoy and keep an eye open for the many unspoken cues.
May 21, 2012 § 1 Comment
Writing last week on Carnegie Endowment’s Digital Diplomacy forum, I called the social media the antithesis of diplomacy. I was speaking primarily about the clashing images – social media being fast and breaking things a la Fackbook’s motto and diplomacy moving slowly and cautiously. Wondering if the ambivalence of social media has more to do with what type of diplomacy we are referring to: (old) traditional diplomacy or (new) public diplomacy?
Both types of diplomacy, as the recent events between China and the US demonstrate over the Chinese dissident illustrate, are necessary. However, they operate using different communication methods and media. Traditional diplomacy, especially those aspects dealing with sensitive negotiations, place a premium on interpersonal communication. This preference for interpersonal contact may explain some of the resistance. Yet, while the new media may be the antithesis of traditional diplomacy, social media appears to be the requisite NEW tool for the NEW diplomacy.
For the new diplomat, or what Daryl Copeland calls the “guerrilla diplomat,” the front lines of diplomacy today have moved from the private, cosseted corridors of power to the people power of the streets.
“Today’s diplomatic encounters tend to take place publicly and cross-culturally: in a barrio or a souk, in an internet chat room or a blog, on main street or in a Quonset hut set astride the wire in a conflict zone.” — Daryl Copeland, Guerrilla Diplomacy
This new image of the people’s diplomat mirrors that described by U.S. Secretary of State Hillary Clinton in her Foreign Affairs piece last December. To operate effectively in such a rich social, public context requires new tools and approach. As Ambassador Sarukhan said during #digidiplomacy, diplomats now must be nimble, quick, and agile.
Yet, in using these new tools, diplomacy may be also further transformed. Communication tools are not neutral content vessels, but transform the user in the way that they are used. Hence, the significance of Ambassador Sarukhan’s follow-up observation on the move to atomization in diplomacy.
CarnegieEndow : @Arturo_Sarukhan: I think social media will atomize the authority, role, and profile of ambassadors and embassies #DigiDiplomacy
Rather than clashing, the new social media and the new public diplomat may be co-evolving – one shaping the other in 21st century diplomacy. As they evolve, rather than being leery of social media, public diplomats will have to become more skilled at incorporating and creatively expanding its relational, networking and collaborative public diplomacy capabilities.
May 20, 2012 § 1 Comment
Thursday morning I attended the discussion on “Digital Diplomacy: A New Era of Advancing Policy” at the Carnegie Endowment for International Peace in Washington and on Twitter at #digidiplomacy. Carnegie had already posted video and audio of the event by early afternoon. USC PDC alumnus Matthew Wallin blogged his assessment of the discussion shortly there after.
Being the academic dinosaur that I am at heart, I came home typed up all my notes. Then, as an exercise to help me develop my social media skills, I compared my notes to the Twitter feed. @StephanieDahle, former journalist now at Brookings, has really mastered the medium. Good to study how she captured the idea without resorting to sqeezwrds.
My next step was to construct a theoretical framework around that comparison. Yes, I really am an academic.
And, having had the luxury of further scholarly reflection, I was struck by several ironies. Some of the ironies are captured in the tweets.
Irony #1: Social media — the antithesis of diplomacy?
Yesterday’s ambivalence about the use of social media was palatable. On the one hand, there was a sense of excitement. Martha Boudreau, of Fleishman-Hillard and co-sponsor of the event, opened by capturing the promise of what the buzz of new media is all about.
Boudreau shared some of the mind-numbing numbers on social media, but said its relevance to diplomacy goes beyond numbers. For Mexico’s Ambassor Arturo Sarukhan, social media was not just about relevancy, social media was a necessity. He shared his adaptation of an old Mexican saying to underscore his point. It used to be, “If you moved, you were not in the picture.” He up-dated that saying for Twitter:
On the one hand, there was excitement. Like the new toy on the block, all the kids are asking, What is it? Can I play with it too?
Then, on the other hand, there was the wariness. Alert to the apprehension, or perhaps skepticism, the panelists seemed on the defensive from the get go. Alec Ross, the guru of social media @State and first of the panelist to speak, immediately introduced what became the mantra echoed among the discussants: “social media is a TOOL.” He emphasized that by saying he was a Medieval History major. He wasn’t interested in technology, but in advancing policy interests. Using social media was a tool for advancing policy interests.
All the panelists repeated the mantra at least once or twice each time they spoke: “social media is a TOOL.” Nevertheless, the very first question from the audience was a not so much a question but a statement about the failings of social medial as a substitute for personal contact in diplomacy.
Why the mantra of “social media as a tool” may fail to resonant or have difficulty taking hold with the diplomatic community may be because of the contrasting images of social media as a tool of the fast and furious and the image of diplomacy in unhurried lap of pearls and dark suits. Both images may need updating or refocusing. However, the contrasting images that linger were captured in a statement by a panelist and a reflective observation by the discussion moderator.
To which, Tom Carver of the Carnegie Endowment, who was moderating the discussion observed: “That’s the opposite of what diplomacy is: “Move slow and be careful not to break anything.”
Viewed in this light, the ambivalence of social media makes sense. Social media could be seen as the antithesis of diplomacy.
Irony #2: Social media — promoting anti-social behavior?
Since its debut, everyone has talked about how the new media was so personal. How it connects everyone. How, well, how social the social media is. The name even changed from new media to social media. Yesterday, it was digital media. And the some of the stark reality of social media came out in a rather surprising remark by Alec Ross. It became a top tweet and re-tweet.
Ross made the comment in the context of speaking about the tension between representative democracy (i.e, Congress) and direct democracy, or citizen using social media to make their voices heard. Ross remarked, “Social media punishes moderation – those who seek compromise – and amplifies extremism on both ends.”
On the surface, that sounds true. In a crowded platform, the extreme voices stand out. They get the visibility or listened to. Moderate voices are easily drowned out. Several researchers have been studying how the media tools/conventions are contributing to a more polarized atmosphere in U.S. politics.
Which, going back to diplomacy, may be another reason to be leery of social media. If diplomacy about building relations, compromise and accommodation to others is at the core. Also, compromise and learning to modify one’s behavior in relation to others is at the core of social behavior. Also, while moderate voices may be easily drowned out, they nevertheless tend to resonate with the widest audience. How ironic it would be if social media is promoting anti-social, uncompromising behavior.
Having pondered these ironies, I am now the more curious about social media’s evolving role/s in public diplomacy. Yes, Phil Seib, your new book on social media and public diplomacy is next on my reading list.
For an interesting study on the emergence of new media phenomena with the mass media, see Diana Mutz “How the Mass Media Divides Us,” from Red and Blue Nation, edited by D. Brady and P. Divola (Washington DC: Brookings Institution Press, 2007. Publisher URL: http://www.brookings.edu/press.aspx
For more recent collection of studies on assessment of social media in international political contexts special issue of Journal of Communication (April 2012) edition by Philip Howard and Malcolm Parks, “Social Media and Political Change: Capacity, Constraint, and Consequence.”
* Blog originally published on USC Center for Public Diplomacy Blog Roll.
April 26, 2012 § 1 Comment
For some time I’ve been contemplating how to connect the dots in public diplomacy. In an interconnected world, most everything is connected. Since class for the semester finished last night, let me try my hand with observations for this week.
I’ll start with the dinner for Tara Sonenshine on the eve before her swearing in ceremony as the new U.S. Undersecretary of State for Public Diplomacy. Seems like I had been hearing about “Tara” for weeks. The first name basis everyone was using appeared to capture her spirit. She entered the room with a burst of energy, enthusiasm. Very personable. And, definitely ready to go, which is exactly what she will need.
Which brings me to the first link in connecting the dots this week. On the same day that John Brown’s PD blog carried the full text of Tara’s remarks at her swearing-in ceremony, including the great quote: “Policy is about people. Without a deeper understanding of foreign publics, our policies are just flying blind” …
… there was Al-Jazeera news lineup featuring the Arabic translation of James Petras’ book, Arab Revolt and the Imperialist Counterattack.
The combination of Petras’ credentials (distinguished academic, 64 books, etc.) and the book’s theme of the U.S. track record of supporting unpopular dictators who support US interests are formidable. Petras made a compelling case for U.S. underhanded and confused efforts to protect its interests over the interests of the people. The article shared the book’s highlights with point by point clarity. Two dots that just made Tara’s job a little harder.
Another dot to connect to the theme of counter American narratives to the US public diplomacy narrative is van Buren’s book We Meant Well. While the style of Van Buren’s writing is entertaining, his message is sobering. When it comes to winning hearts and minds, the real audience doesn’t appear to be skeptical foreign publics — who are all too aware of the situation on ground. Instead, it’s the policy makers back in Washington who want results and who control the budgetary purse string. On-the-ground realities versus Washington realities. Public diplomacy gets caught in the middle.
The immediate reaction may be to try to isolate and discredit these and other works that tarnish the U.S. image, sully U.S. policies and make U.S. public diplomacy efforts that much harder. That’s normal, understandable and a short term option. In the long term, it may not be the optimal solution for addressing U.S. public diplomacy’s perennial woes with certain publics.
What I personally like about Tara’s original quote is the idea that people do matter in U.S. policy. In U.S. public diplomacy “foreign publics” often seem as abstract as the goal of “informing, influencing and engaging.” However at the people level, it is not that abstract or complex. When people are negatively affected by U.S. policies, U.S. public diplomacy suffers. U.S. policies communicate.
This was the critical lesson in Battles to Bridges. A major failing in the U.S. grand strategy of U.S. public diplomacy was that it tried to separate U.S. communication strategies from U.S. policies. When U.S. public diplomacy failed it was not the policies, but the communication strategies — or those responsible for communicating the policies.
Trying to operate in today’s environment using an intransigent, rather than an integrative grand strategy sets the new U.S. public diplomacy head in the same position as her predecessors.
If Tara can bring her policy-people message or even the more basic message that “Policy communicates” to U.S. policy makers and begin to integrate public diplomacy into the policy realm, she will have a greater chance of disconnecting the dots that damage U.S. public diplomacy. And, her tenure will likely be stronger and longer.