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H. E. Otto
regard to societies as a whole. Note that the degree of cultural integration may vary
between societies, though most groups and communities of practice within a society
share a basic set of common characteristics with other groups and communities of
practice (see again (Hofstede et al. 2010; Trompenaars and Woolliams 2003; Triandis
1995; Triandis 1998)). Besides external influences such as trade and investment, and
ecological influences relating to geographic, demographic, economic, and historical
factors, societal and cultural values and norms have a fundamental impact on how
institutional and organizational structures are built and operated. This will relate to
legal systems, firms, markets, educational institutions, and professional associations.
From a knowledge-based point of view, societal and cultural values, norms, and
patterns also have a considerable impact on how knowledge is created, organized,
and transferred and exchanged (see also (Nonaka and Takeuchi 1995)) at the societal,
institutional/organizational, and individual level. In the following, the nature and
relevance of these issues are addressed within the context of energy efficiency in
developing and emerging economies in Asia.
Next, a very brief overview will be given of the cultural values considered to have
a significant impact within the context outlined earlier. These are the degree of interdependence a society maintains among its members and the extent to which individuals accept that power in organizations and institutions is distributed unequally. The
tendency towards collectivism within the collectivism/individualism value dimension
indicates a preference for a tightly knit social framework in which individuals can
expect that their clan or in-group members take care of them in exchange for loyalty
to the group (Hofstede et al. 2010). Research work reported in (Oyserman et al.
2002) shows that collectivism is associated consistently with interpersonal patterns
of interaction, cognition, and self-construal. In contrast with collectivism, individualism demonstrates strong preferences for a loosely knit social network. Here, individuals within society value independence and self-reliance, while advocating and
promoting support of their own interests and goals over those of others (Hofstede
et al. 2010). Societies that are considered to demonstrate a large power distance in
their culture are characterized by their members accepting unconditionally a rigid and
strongly organized hierarchical order. This, in turn, is reflected in extreme inequalities in power. In societies demonstrating low power distance cultures, members strive
for power equalization, and constantly demand justification for power inequalities
(Hofstede et al. 2010). Note that the dimension of power distance as described in
(Hofstede et al. 2010) is similar to the value dimension of vertical/horizontal cultures
as reported in (Triandis 1995; Triandis 1998) (see also (Shavitt et al. 2011) and the
note in (Hofstede et al. 2010) p 486). Hence, those two cultural value dimensions
will be used interchangeably in this paper.
Although most approaches, processes, and organizational forms relating to energy
efficiency, such as energy auditing, ESCOs, energy service related contracting, and
ESCO associations (as pioneered and widely implemented in the West) have been
adopted in Asia, the course of development, still in progress in many Asian regions,
and the results achieved so far, are considerably different in nature and extent from
their counterparts in developed Western nations. For example, the establishment of
professional associations has a long history in Western cultures. Those organizations
H. E. Otto
regard to societies as a whole. Note that the degree of cultural integration may vary
between societies, though most groups and communities of practice within a society
share a basic set of common characteristics with other groups and communities of
practice (see again (Hofstede et al. 2010; Trompenaars and Woolliams 2003; Triandis
1995; Triandis 1998)). Besides external influences such as trade and investment, and
ecological influences relating to geographic, demographic, economic, and historical
factors, societal and cultural values and norms have a fundamental impact on how
institutional and organizational structures are built and operated. This will relate to
legal systems, firms, markets, educational institutions, and professional associations.
From a knowledge-based point of view, societal and cultural values, norms, and
patterns also have a considerable impact on how knowledge is created, organized,
and transferred and exchanged (see also (Nonaka and Takeuchi 1995)) at the societal,
institutional/organizational, and individual level. In the following, the nature and
relevance of these issues are addressed within the context of energy efficiency in
developing and emerging economies in Asia.
Next, a very brief overview will be given of the cultural values considered to have
a significant impact within the context outlined earlier. These are the degree of interdependence a society maintains among its members and the extent to which individuals accept that power in organizations and institutions is distributed unequally. The
tendency towards collectivism within the collectivism/individualism value dimension
indicates a preference for a tightly knit social framework in which individuals can
expect that their clan or in-group members take care of them in exchange for loyalty
to the group (Hofstede et al. 2010). Research work reported in (Oyserman et al.
2002) shows that collectivism is associated consistently with interpersonal patterns
of interaction, cognition, and self-construal. In contrast with collectivism, individualism demonstrates strong preferences for a loosely knit social network. Here, individuals within society value independence and self-reliance, while advocating and
promoting support of their own interests and goals over those of others (Hofstede
et al. 2010). Societies that are considered to demonstrate a large power distance in
their culture are characterized by their members accepting unconditionally a rigid and
strongly organized hierarchical order. This, in turn, is reflected in extreme inequalities in power. In societies demonstrating low power distance cultures, members strive
for power equalization, and constantly demand justification for power inequalities
(Hofstede et al. 2010). Note that the dimension of power distance as described in
(Hofstede et al. 2010) is similar to the value dimension of vertical/horizontal cultures
as reported in (Triandis 1995; Triandis 1998) (see also (Shavitt et al. 2011) and the
note in (Hofstede et al. 2010) p 486). Hence, those two cultural value dimensions
will be used interchangeably in this paper.
Although most approaches, processes, and organizational forms relating to energy
efficiency, such as energy auditing, ESCOs, energy service related contracting, and
ESCO associations (as pioneered and widely implemented in the West) have been
adopted in Asia, the course of development, still in progress in many Asian regions,
and the results achieved so far, are considerably different in nature and extent from
their counterparts in developed Western nations. For example, the establishment of
professional associations has a long history in Western cultures. Those organizations