The World is Flat - Friedman Thomas (мир бесплатных книг .TXT) 📗
Openness is critical, added Rao, “because you start tending to respect people for their talent and abilities. When you are chatting with another developer in another part of the world, you don't know what his or her color is. You are dealing with people on the basis of talent-not race or ethnicity-and that changes, subtly, over time your whole view of human beings, if you are in this talent-based and performance-based world rather than the background-based world.”
This helps explain why so many Muslim countries have been struggling as the world goes flat. For complicated cultural and historical reasons, many of them do not glocalize well, although there are plenty of exceptions-namely, Turkey, Lebanon, Bahrain, Dubai, Indonesia, and Malaysia. All of these latter countries, though, tend to be the more secular Muslim nations. In a world where the single greatest advantage a culture can have is the ability to foster adaptability and adoptability, the Muslim world today is dominated by a religious clergy that literally bans ijtihad, reinterpretation of the principles of Islam in light of current circumstances.
Think about the whole mind-set of bin Ladenism. It is to “purge” Saudi Arabia of all foreigners and foreign influences. That is exactly the opposite of glocalizing and collaborating. Tribal culture and thinking still dominate in many Arab countries, and the tribal mind-set is also anathema to collaboration. What is the motto of the tribalist? “Me and my brother against my cousin; me, my brother, and my cousin against the outsider.” And what is the motto of the globalists, those who build collaborative supply chains? “Me and my brother and my cousin, three friends from childhood, four people in Australia, two in Beijing, six in Bangalore, three from Germany, and four people we've met only over the Internet all make up a single global supply chain.” In the flat world, the division of labor is steadily becoming more and more complex, with a lot more people interacting with a lot of other people they don't know and may never meet. If you want to have a modern complex division of labor, you have to be able to put more trust in strangers.
In the Arab-Muslim world, argues David Landes, certain cultural attitudes have in many ways become a barrier to development, particularly the tendency to still treat women as a source of danger or pollution to be cut off from the public space and denied entry into economic activities. When a culture believes that, it loses a large portion of potential productivity of the society. A system that privileges the men from birth on, Landes also argues, simply because they are male, and gives them power over their sisters and other female members of society, is bad for the men. It builds in them a sense of entitlement that discourages what it takes to improve, to advance, and to achieve. This sort of discrimination, he notes, is not something limited to the Arab Middle East, of course. Indeed, strains of it are found in different degrees all around the world, even in so-called advanced industrial societies.
The Arab-Muslim world's resistance to glocalization is something that some liberal Arab commentators are now focusing on. Consider a May 5, 2004, article in the Saudi English-language daily Arab News by liberal Saudi journalist Raid Qusti, titled “How Long Before the First Step?”
“Terrorist incidents in Saudi Arabia are more or less becoming everyday news. Every time I hope and pray that it ends, it only seems to get worse,” Qusti wrote. “One explanation to why all of this is happening was brought up by the editor in chief of Al-Riyadh newspaper, Turki Al-Sudairi, on a program about determining the roots of the terrorist acts. He said that the people carrying out these attacks shared the ideology of the Juhaiman movement that seized the Grand Mosque in the seventies. They had an ideology of accusing others of being infidels and giving themselves a free hand to kill them, be it Westerners-who, according to them, ought to be kicked out of the Arabian Peninsula-or the Muslim believer who does not follow their path. They disappeared in the eighties and nineties from the public eye and have again emerged with their destructive ideology. The question Al-Sudairi forgot to bring up was: What are we Saudis going to do about it? If we as a nation decline to look at the root causes, as we have for the past two decades, it will only be a matter of time before another group of people with the same ideology spring up. Have we helped create these monsters? Our education system, which does not stress tolerance of other faiths-let alone tolerance of followers of other Islamic schools of thought-is one thing that needs to be re-evaluated from top to bottom. Saudi culture itself and the fact that the majority of us do not accept other lifestyles and impose our own on other people is another. And the fact that from fourth to 12th grade we do not teach our children that there are other civilizations in the world and that we are part of the global community and only stress the Islamic empires over and over is also worth re-evaluating.”
It is simply too easily forgotten that when it comes to economic activities, one of the greatest virtues a country or community can have is a culture of tolerance. When tolerance is the norm, everyone flourishes– because tolerance breeds trust, and trust is the foundation of innovation and entrepreneurship. Increase the level of trust in any group, company, or society, and only good things happen. “China began its astounding commercial and industrial takeoff only when Mao Zedong's odiously intolerant form of communism was scrapped in favor of what might be called totalitarian laissez-faire,” wrote British historian Paul Johnson in a June 21, 2004, essay in Forbes. “India is another example. It is the nature of the Hindu religion to be tolerant and, in its own curious way, permissive... When left to themselves, Indians (like the Chinese) always prosper as a community. Take the case of Uganda's Indian population, which was expelled by the horrific dictator Idi Amin and received into the tolerant society of Britain. There are now more millionaires in this group than in any other recent immigrant community in Britain. They are a striking example of how far hard work, strong family bonds and devotion to education can carry a people who have been stripped of all their worldly assets.” Islam, down through the years, has thrived when it fostered a culture of tolerance, as in Moorish Spain. But in its modern form, in too many cases Islam has been captured and interpreted by spiritual leaders who do not embrace a culture of tolerance, change, or innovation, and that, Johnson noted, surely has contributed to lagging economic growth in many Muslim lands.
Here we come again to the coefficient of flatness. Countries without natural resources are much more likely, through human evolution, to develop the habits of openness to new ideas, because it is the only way they can survive and advance.
The good news, though, is that not only does culture matter, but culture can change. Cultures are not wired into our human DNA. They are a product of the context-geography, education level, leadership, and historical experience-of any society. As those change, so too can culture. Japan and Germany went from highly militarized societies to highly pacifist and staunchly democratic societies in the last fifty years. Bahrain was one of the first Arab countries to discover oil. It was the first Arab country to run out of oil. And it was the first Arab country in the Arab Gulf to hold an election for parliament where women could run and vote. China during the Cultural Revolution seemed like a nation in the grip of a culture of ideological madness. China today is a synonym for pragmatism. Muslim Spain was one of the most tolerant societies in the history of the world. Muslim Saudi Arabia today is one of the most intolerant. Muslim Spain was a trading and merchant culture where people had to live by their wits and therefore learned to live well with others; Saudi Arabia today can get by just selling oil. Yet right next to Saudi Arabia sits Dubai, an Arab city-state that has used its petrodollars to build the trading, tourist, service, and computing center of the Arab Gulf. Dubai is one of the most tolerant, cosmopolitan places in the world, with, it often seems, more sushi bars and golf courses than mosques-and tourists don't even need a visa. So yes, culture matters, but culture is nested in contexts, not genes, and as those contexts, and local leaders, change and adapt, so too can culture.
