Conflict resolution in Japan

"Management is the art of being human". Japanese wisdom

If it seems to you that the work no longer satisfies, you earn little, do not rest, do not get enough sleep, and so on, get a job in Japan. A week of trial will be enough for you to passionately love your current boss, your colleagues, your office desk, your lunch break, and your whole life.

If you want to work in Japan in a high position, you should be prepared to what you most probably would never experience working in Europe or America. To begin with, the HR system in Japan is designed in such a way that a foreign manager never becomes a CEO. And if he becomes one day, it is only because the foreign shareholder has set a condition for the Japanese partner. But be sure that the Japanese partner will require the same from his foreign partner, and tomorrow you will have two CEOs in the company.

The Japanese perceive their world, divided into clear structure: “senpai” (senior), “kohai” (younger) and “expensive”. The category “expensive”, which means “colleagues,” refers only to people of the same rank, and not to everyone who works together. Even among the “matrices,” the difference in age and experience determines the nature of each other’s perception as either senpai or kohai. The ideal system of relations between “senpai” and “kohai” is as follows: the youngest shows signs of gratitude to the older, and the senior is imbued with a sense of predisposition to the younger, becoming his good “senpai”. The system of vertical relations in Japan is a system of relations between father and son. The nature of the relationship of the Japanese family has been largely transferred to the business sphere. The Japanese have developed strict housing rules that have survived for centuries. These rules have long penetrated all the pores of Japanese society. The business adapted family relations to its conditions, and this gave it an important advantage in competition with the West. Thus, the most important feature of Japanese family psychology is the desire of all family members to ensure the continuity of the family line and achieve its prosperity. In addition, the Japanese family is built on the basis of an unshakable hierarchy of dependencies. The transfer of these templates to the business environment not only creates contradictions between superiors and subordinates, but also significantly weakens them. Finally, the presence of a weak part in the family has always created a favorable atmosphere for the emergence of strong personalities capable of leading and patronizing the weak ones. This is manifested in the custody of a subordinate from the boss. The important thing to be clearly understood is that in Japan there are no official written instructions, or science which study these relationships.

? Life in Japan is determined by unwritten social norms.

Have you ever tried to negotiate with Japanese? I will tell you that this is not just the art of solving problems and resolving conflicts, it is a whole system, sometimes completely incomprehensible to a person outside this system. Japan is a complex and unique cultural mix that is often difficult for foreigners to understand. This applies not only to Europeans, but even to its closest Asian neighbors. Often these problems arise due to a fundamental lack of understanding and lack of in-depth research on this topic. Until the end of its feudal period, about the second half of the 19th century, Japan remained exclusively isolated from the rest of the world. Isolation was not only geographical, but also social: the Japanese experienced a closed cultural development. Unfortunately for us, these anthropological effects continue to persist in our days. The Japanese have a completely different view of moral values and concepts that are rules in the West. All this plays a significant role in determining what is “good” and “bad” and when

? This value judgment does not coincide with the judgments of another culture, there is a likelihood of conflict.

Like Japan culture, the Japanese language has become a complex form of communication, with its own hierarchies, which play a dominant role in Japanese society. We are convinced that Asian conflict resolution styles are rooted in the Confucian heritage of East Asia. The reality is much more complex and includes factors that are, inter alia, related to the country's colonial past, social hierarchy and views on masculinity. Do not let an ordinary conflict manager to pursuit Japan, he will never be able to put together various aspects of existing knowledge in order to develop correct picture of Japanese counterpart, as is customary in the Western sense.

Information about the Japanese style of conflict management is narrowed and fragmented, and this is due to the peculiarities of the Japanese social science. Let me share with you one observation, have you had a chance to see how Japanese couple negotiate? They have a much lower level of negative interaction than couples from Europe. Japanese couple prefers to avoid and jeopardize their relationship and explore any approach that allows them to minimize the consequences of the conflict and provide flexibility in fulfilling their obligations. Negotiations in Japan are much more about consensus not a compromise than what is written in books:

? The Japanese will never put themselves in a position where they make a firm commitment, and even when they must take it, they always strive for flexibility in its implementation. Even when one side concedes the point of view without immediate benefit, this concession may subsequently become a key one in the relations of the two sides.

For example, when Japanese make decision, they have a “ringi sho”, an official document that all parties must sign before a decision is made, is an example of how a decision is made based on consensus and the strict Japanese cultural norm of building harmony. However, for Japanese, harmony, as well as conflict resolution and prevention are means to achieve a completely different goal. Paradoxical as it sounds.

? Conflicts often become a significant source of commitment for Japanese.

For example, if during negotiations on a commercial contract a conflict arises between two Japanese businessmen and one side agrees to the amount of the contract, this is not necessarily a loss for the businessman who lost, or a victory for the other side. The assignment process often puts the other side in debt to the person who surrendered. In the same way, even if the conflict regarding, say, the value of the contract, was resolved by compromise, a person who refused the best conditions could, in the course of the negotiations, draw opponents to greater obligations. Therefore, it is not surprising that Japanese as a whole do not want to take on additional obligations and view the conflict as a real threat precisely to minimize obligations.

? The ideal condition for the Japanese is when commitment is minimized and flexibility in meeting obligations is maximized.

I must say that in every society there are rules regarding obligations - how they arise and how they should be fulfilled - and only in Japan there are such complex, strict and burdensome rules that we will never understand. For example, we always feel obligated to those who have lent us money. It must be recognized that such commitments are not for us the basic behavioral guidance on a daily basis. Such commitments in Japan have a decisive influence on everyday behavior.

? The concept of debt is at the center of all interpersonal relationships in Japan.

This refers to the psychological and social duty that every Japanese takes upon himself when he receives a service or gift from another person. Often, a strict set of behavioral stereotypes accompanies “giri” commitments - it is a moral force that forces Japanese to participate in socially anticipated mutual actions, even if they are naturally not inclined to do so. The consequence of non-compliance with these expectations is the loss of trust and support not only from partners, but also from strangers. Thus, both the donor and the recipient remember any service, no matter how small or insignificant, and they both rely on the corresponding reciprocity.

? Few things can bring more shame to Japanese than default.

For example, in Japan there was a law that forbade saving the life of a stranger due to high obligations and payments to the lifeguard. It was believed that it is better to die than constantly trying to pay off a debt that could never be paid in full. Thus, Japanese, by all possible means, are trying to avoid the emergence of obligations in interpersonal relationships.

? Japanese prefer to avoid conflict and wait until the differences diminish or even disappear over time. They are convinced that this will lead in the future to a state of minor differences and partial harmony.

? Japanese do not necessarily agree where they are going, but they have little or no difference in how they act.

For example, a new sales strategy may not be agreed upon and approved, but everyone agrees that they should move in this direction. And what is surprising, such conditions are quite acceptable for most Japanese, which for us, Europeans, it seems nonsense. Partial harmony is an indispensable condition of existence for the Japanese, and therefore there will never be a guarantee that, as soon as this condition is achieved, the movement towards true harmony will continue.

? Japanese always strive to maximize the flexibility associated with meeting obligations.

The more they have “sagging” obligations and the speed of their implementation, the better for their harmony.

Actually, all these draw a certain general strategy for resolving conflicts with the Japanese:

? Japanese categorically avoid publicity, and even more so when it comes to interpersonal conflicts. Japanese avoid talking to anyone about their conflicts, including with other partners.

? In addition, Japanese are confident that each manager has his own place and position, and they always expect him to behave within his social position (including foreigners), as is customary in Japan.

? Japanese often practice meetings in more private settings, such as at a clubs, golf courses or restaurants.

Definitely, much less people are present at such meetings. Such situations make it possible not to minimize the likelihood of conflicts, but to maximize flexibility and justice in fulfilling undertaken obligations. This allows for more direct approaches to conflict resolution, but does not mean that the conflict will certainly be resolved. For example, as a representative of a European company, I discussed the possibility of creating a joint venture with Japanese partners, and we met in an exclusive restaurant, not in their office. I was a stranger to the Japanese, but the privacy of the restaurant spoke of the flexibility of the Japanese towards me and their obligations. Very often, an individual conversation with the leader of the Japanese team away from everyone else creates a private situation. The private context allows Japanese leader to rely on great flexibility in fulfilling obligations and gives him the opportunity to speak freely, despite the fact that he does not have a common goal and that compromise is a sensitive issue for him.

? The fact that you speak Japanese, live in Japan, and you can share your personal memories by discussing personal hobbies such as golf or crossbow shooting will bring you closer to insider status. In other words, try to achieve a situation - Reducing the number of eyes and ears.

As my experience shows, “publicity” largely depends on how many eyes and ears can see and hear what is happening in the negotiations. But believe me, that in Japan there is no fixed line denoting the border between public and private. The easiest way to increase the confidentiality of the situation is to reduce the number of eyes and ears that are involved or even aware of the negotiations. Negotiating in secluded places reduces by a hundred times the chances that the information about the negotiations will be announced in the media, and one-on-one conversations can reduce the chances that the information will reach the ears of higher bosses or employees. We mistakenly believe that the Japanese never take a direct or confrontational approach to conflict resolution. In fact, Japanese very often use brutal approaches to defend their position:

? They directly indicate the main differences between partners, groups and make direct demands, affirmatively refuse and react sharply to counteroffers.

In general, it would be a mistake to think that even knowing and understanding the Japanese context will allow you to successfully confront the Japanese or quickly achieve significant success in the negotiations.

? If the context moves from a formal meeting to dinner at a private restaurant, try to discuss only a few topics or issues during the evening. Do not try to solve everything together.

? In addition, it will be most effective if these issues are raised in a whisper between the people of each side, thereby increasing confidentiality and trust.

? In general, situations with greater confidentiality should be considered as an opportunity to build relationships and work to engage you in their circle of trust, and not as an opportunity to maximize the number of concessions.

So, the best tactic in resolving disputes is engaging in Japanese circle of trust.

There is such a term in Japanese, “Nemawashi”, when the roots of trees or bushes that were supposed to be replanted are cut off gradually, so that the tree is essentially “removed” from the soil before it is “transplanted”. This is done in order to significantly reduce the shock to the tree, or bush, before they transplant. Similarly, negotiators are gradually cutting off differences, not allowing them to appear in the future. “Nemawashi” is actually an attempt to create a parallel world in which differences can be discussed openly.

? For Japanese, there is a rule not to get out of their situation and interfere in other people's affairs, especially in such personal things as interpersonal conflicts.

? In addition, Japanese will always strive to strengthen group harmony by protecting the social identity of all parties of conflict.

? Japanese do not want to publicly rank the participants as winners or losers. As a result, the Japanese will be less likely to use arbitration.

Appeals to lawyers or the courts in Japan with a request to resolve conflict situations are much less common than in other Western countries, since Japanese traditionally solve problems and conflicts by illegal methods. The fact is that the legal system of Japan is based on “giri” standards and is based on ethical rules. The drafters of laws, as a rule, do not

conflict with unwritten, but very strict rules. Most Japanese prefer not to resort to legal norms. Japanese are sure that it is better to stay away from the law, especially sharply negative attitude to the law remains in Japanese provinces.

Most clearly, such views are manifested in the field of civil and family law. Despite the fact that Japanese civil law regulates the fulfillment of obligations in the same way as in any Western countries, in real life such regulation, in fact, is not carried out.

? Before the law, senior or junior, if they sign the agreement, are equal, since both must comply with all provisions of the agreement.

However, in life, all obligations must be strictly observed by those lower in the hierarchy of life. They expect from the superior, as they say, a worthy attitude to the agreement.

? Japanese strive to resolve all conflict situations not through the courts, but according to the rules of the “giri”.

Lawyers from Western countries studying the status of legal proceedings in Japan are extremely surprised by the negligible number of civil cases in comparison with what is claimed in the West. For example, if in Japan a citizen suffers losses through another's fault, he reacts to the situation in a completely different way than Europeans think.

? Appeal to the court for damages is considered by Japanese as extortion, therefore they try to refrain from such extreme, in their opinion, actions.

? In addition, Japanese do not like to change the nature of the relationship that has developed with anyone, and the intervention of the court leaves no room for further continuation of the previous relationship between them.

? In addition, the lawsuit in their eyes is detrimental to the prestige of both parties, so people usually try to do without it.

? It is also necessary to remember that Japanese are quite psychologically experienced people and are used to steadfastly enduring the vicissitudes of fate, they look at any personal encroachments or losses surprisingly calmly and philosophically.

They are historically accustomed to seeing the destructive actions of typhoons, earthquakes and other natural disasters, the Japanese with humility and fatalism suffer any troubles, losses, considering them something inevitable. The Japanese are steadfastly submissive to life circumstances, and if, to facilitate their fate, it is obvious that someone is faced with the need to go to court, most do not go for it. In Japanese art, all of this is advertised through manga and anime drawings.

On the one hand, the rationality of Japanese thinking also influences it - in the end, a lawsuit is costly on both sides, so giving up a victim’s right to initiate legal proceedings is common in Japan. And if the offender submits to the victim, the conflict is resolved on its own, if someone sustains losses, say, as a result of a traffic accident, and the offender offers even insignificant compensation, far from matching the damage done, the victim usually goes forward. He considers the offer of the criminal only as remorse and a sincere desire to somehow compensate for the damage. And often this is enough. Often the victim refuses compensation if he realizes that the damage was caused only through negligence, without intent. If the person who committed the incident does not offer compensation, then the victim will not be able to immediately exercise his right to appeal to court. He will try to find a mediator who will take advantage of the opportunity to sort out the situation and resolve the conflict peacefully, and, as a rule, such a mediator is usually a person who is respected by the public, and the opinion of this person is often enough to reconcile the parties.

? Most Japanese have an extremely sensitive ego and do not want to fall into a minority state or, worse, pass for a person with a dissenting opinion.

? They are afraid to accidentally offend a colleague with their harsh speech, which may contradict the opinion of their friends.

When the group leader is sure that everyone basically agrees with the minimum solution, he summarizes the group’s opinion, asks if everyone agrees, and looks around the room for approving nods. Not a single scream is heard. It must be clearly understood that the Japanese method assumes complete unanimity. This is not a majority decision.

? Japanese hate the tyranny of the majority. If there is no complete unanimity, no decision is made. If the decision is contrary to the opinion of the minority, he is convinced to respect the opinion of others. This compromise position will be rewarded later.

? For Japanese, it is considered impolite to openly object to elders and superior: disagreements must be expressed very diplomatically.

? Japanese admit uncertainty, ambiguity, imperfection of life, as well as much more that surrounds them and in this sense, they can hardly be called perfectionists.

? In addition, Japanese feel much more interdependent. Therefore, they are ready to undertake further efforts aimed at improving people and developing the ability to work effectively with each other.

? In order to achieve the goal, the Japanese are capable of great sacrifices, they often give up personal wealth and suffer from adversity. Japanese craving for group interaction is unusually strong. Japanese business benefits a lot from all this.

? For Japanese, it’s really not so important whether they win the negotiations or not: the main thing is that everyone acts together. Work for a common purpose is of utmost importance. May you not achieve what you want now, it is far more honest to die together on the battlefield than to be saved, relying on your own strengths. Japanese businessmen enjoying collective self-pity are just as worthy of respect as those who celebrate a joint victory.

But times are changing. The Japanese corporate integrity system at any cost is gradually giving way to another system where high risk yields excellent results, although often entails collapse. The official death certificate does not always indicate that the cause of death is karosi (death from overwork). However, this is a fairly common occurrence. I must admit now that Japanese are trying to prevent this from happening with their employees. A very famous example, when a Japanese manager died right at a press conference, when he talked about the decision of his company to declare bankruptcy. Personally, he and the company let their employees down, which is not customary to do according to the unwritten rules of Japanese corporate practice. The official controlled himself and his emotions when he spoke of responsibility to shareholders. But he could not bear the thought that the leadership was forcing his subordinates to live on unemployment benefits, and this did not justify his confidence.

The number of companies restructuring their human resources is growing. It is noteworthy that the Japanese word "illustrator" (restructuring) literally means "semi-forced dismissal." At the same time, young Japanese workers, unlike their fathers, refuse to work all their lives, preferring the opportunity to change jobs, to be mobile. The rapid destruction of the tradition of continuous employment without replacing the old complementarity structure is gradually eroding Japanese standards and systems. Ultimately, this trend will completely destroy them.

The Japanese government and companies are trying to reform the corporate governance structure, but it is clear that these changes, designed to replace Toyotaism with Fordism or scientific management, will take a lot of time. If the practice of continuous employment is gradually becoming a thing of the past, this cannot be said of the remaining problems of labor relations in Japan. For example, age restrictions on the hiring of mid-level workers have not yet been eliminated. Once these restrictions prevented people from leaving for competing firms, but now, in the era of mass layoffs and restructuring, they simply do not allow finding a new job. Similarly, wage-based pay will justify layoffs and stimulate productivity growth.

A complete reform of labor relations cannot be limited only by changes in the payment system. Reconstruction of the entire educational system is required to educate managers of a new type, able to adapt to environmental changes. Japan is often blamed for lagging behind international experience in educating workers with new knowledge and technology. In addition, there are very few training centers for managers and professionals in Japan. A strong tradition of practical training in the workplace does not encourage the public and private sectors to create courses and institutions similar to those that are popular in Europe or America. Finally, in Japan, the legal and practical procedures for hiring foreigners whose qualifications meet the requirements of new, emerging markets are far from perfect. Although Japanese corporations have legally and illegally used foreign labor in industrial sectors since 1980, they have only recently begun to invite highly qualified specialists to new industries. Reforms of the Japanese corporate community will undoubtedly change the direction of the long evolutionary development of Japanese commercial organizations. But I take an ambiguous position regarding the future of these reforms, since the principles of their implementation and the results are contradictory. Reforms face stiff resistance in the path of the subjects they affect. Given the chaotic development that accompanies the transformation of the Japanese economy, I am sure that it is easier to learn the rules of behavior in resolving conflicts in Japan than to wait for their changes.