This book was motivated by the increasing globalization of Chinese multinational companies (MNCs), which has had a significant impact on European economies and society. In 2016, according to Mitchell, Chazan, and Weinland (2017), Chinese investment in Europe reached a record ā¬35.1bn, an amount four times greater than the investment by European companies in China. The rising economic and political power of China has created great interest in Chinese business practices in the West. Since the beginning of the twenty-first century, the surging globalization of Chinese firms has inspired numerous studies on the social and cultural challenges that are faced during the internationalization of firms from developing countries to the West (Boisot & Meyer, 2008; Buckley, Cross, Tan, Xin, & Voss, 2008; Child & Marinova, 2014; Child & Rodrigues, 2005; Child & Tse, 2001; Cooke, 2012). In particular, Zhou, Wu, and Luo (2007) noted that some Chinese investments and mergers and acquisitions in Europe failed because of internal management challenges arising from the relationship between Chinese management and local employees, and they argued that guanxi mediated the relationship between inward and outward internationalization and firm performance.
Guanxi is widely accepted in academia as an indigenous construct from China, deeply rooted in Chinese culture, and reflected in the behaviour of Chinese people. According to a widely accepted definition, guanxi is āthe closeness of a relationship that is associated with a particular set of differentiated behavioural obligations based on social and ethical normsā (Mao, Peng, & Wong, 2012, p. 1143).
The conceptualization of
guanxi originates
from the Five Classified Relationships (FCR, Wulun) by Confucius (Farh, Tsui, Xin, & Cheng,
1998; Wang & Rowley,
2016; Wong & Huang,
2015; Yao, Arrowsmith, & Thorn,
2016). It is articulated by Mencius (
2004) (372ā289 BC), the principal interpreter of Confucianism who is often described as the āsecond sageā after only Confucius himself,
When it is clear that those in authority understand, human moral relationships, the people will be affectionateā¦Human moral relationships: love between father and son, duty between ruler and subject, distinction between husband and wife, precedence of the old over the young, and trust between friends. (
)
The human moral relationship, that is, guanxi, is classified in accordance with the hierarchy of social status, which carries moral values such as obligation, reciprocity, and affection. Confucius took as his highest ideal a society of people living in moral harmony, which, rather than the legal system, is the basis for peace in society (Lin, 1938). Guanxi has therefore guided the social behaviour of the Chinese for more than two millennia (Chen, Chen, & Huang, 2013; McNally, 2011; Zhang & Zhang, 2006), inducing the eminent Sinologue Lin Yutang (1938) to remark that the thoughts of Confucius were as vital in Linās own time as they had been 2500 years ago. Building on these ideas, guanxi is defined in this book as the hierarchical human moral relationship derived from Confucian ethics for the purpose of reciprocity, obligations, and the mutual benefit of all actors in the inner circle. It is based on social and ethical norms and is the āinvisible handā that steers and synchronizes the political, economic, and social systems of China (Wang & Rowley, 2016).
Some studies (McNally, 2011; Tong, 2014) concluded that the practice of guanxi has prevailed in Chinese businesses largely because of the weak institutional system in China. However, Chen and Easterby-Smithās (2008) study on Taiwanese MNCs revealed that, although Taiwan benefited from legal institutions because of its earlier integration into the international economy through extensive American and Japanese investment, guanxi remains crucial to Taiwanese MNCs even as they become increasingly internationalized, with employees in host countries. There have been studies of guanxi at both the individual and the organizational levels (Chen, Eberly, Chiang, Farh, & Cheng, 2014). However, these studies have mainly been conducted in China. My study is one of the first to explore the indigenous Chinese guanxi in the Western context.
Although the ideology of the Chinese Communist Party towards business is derived from Marxism, and Confucianism was vilified during the Cultural Revolution of the 1960s (Zhang & Schwartz, 1997), over past two millennia, Confucian values created Chinese culture and psychology that became part of Chinese DNA, they exist and reflect at all aspects in Chinese peopleās life regardless of any revolutions and social change. Guanxi, one of core values, is carried by all Chinese either consciously or unconsciously wherever they go. Since mainland China reopened to the world in the 1980s, Chinese business community has evolved to three types of organization where guanxi has been practised by Chinese managers in various degrees: (1) State-owned enterprise (SOE), tightly controlled and led by central government, with the chairman or CEO also serving as an official. At the surface level, people interact each other with communist party-oriented institutional formality, and at the practical level, people get things done through guanxi practice; (2) Western MNCs and Joint Ventures (JVs), managed by Western executives, there is more Western social networking across entire organization; guanxi practice is limited in Chinese employees; and (3) Chinese private companies, dominated by family members and inner-circle friends, guanxi practice plays the key role in all activities in organization. Guanxi practice has been studied intensively in Chinese private companies; therefore, this book focuses on guanxi practice at SOEs where guanxi practice is in their recessive culture however powerful and widely implemented, especially, SOEs are the major force of globalization of Chinese MNCs in Europe.
Overview of Book
On the basis of their integrated review of research on guanxi, Chen et al. (2013) concluded that guanxi tends to be a mixture of family and non-family, personal and impersonal, and expressive and instrumental characteristics. The word guanxi, according to them, reflects the richness, flexibility, and complexity of the Chinese language. This richness i...