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This study investigates the relationship between leaders’ collectivist orientation and employees’ innovative behavior, as well as the mediating effects of employees’ collectivist orientation and servant leadership.

Based on a survey of 40 leaders and 219 employees in 12 technologically innovative enterprises in Jiangsu Province, China, a hierarchical linear modeling is used.

The results show that leaders’ collectivist orientation significantly positively affects employees’ innovative behavior. Moreover, leaders’ collectivist orientation significantly positively affects employees’ collectivist orientation/servant leadership, employees’ collectivist orientation/servant leadership significantly positively affects employees’ innovative behavior, and employees’ collectivist orientation/servant leadership partially mediates the relationship between leaders’ collectivist orientation and employees’ innovative behavior.

In response to the lack of research on the relationship between leadership cultural orientation and employees’ innovative behavior, this study sheds light on the effectiveness and mechanism of the influence of leaders’ collectivist orientation on employees’ innovative behavior, thus expanding and deepening the boundaries of theoretical research on leadership, culture and innovation management.

This chapter examines the underlying concerns people have for relative status within their group (i.e., intragroup status) and their group's relative status to that of other groups (i.e., intergroup status). I adopt a deductive approach using arguments and evidence in the cross-cultural research and literature. I begin by reviewing the basic findings in social psychology and organizational behavior literatures, which suggest that both intragroup status and intergroup status will have positive impact on important group outcomes such as people's evaluation of, and commitment to, the group. Moreover, consistent with the notion of the fishpond phenomenon, past findings also suggest that those with high-intragroup status and low-intergroup status show more group-oriented reactions than those with low-intragroup status and high-intergroup status (i.e., people prefer to be a big fish in a small pond than a small fish in a big pond). Next, I provide both psychological and structural reasoning to argue that the fishpond phenomenon will be less likely to emerge in collectivistic than individualistic cultures. I close by considering the implications from the cross-cultural analysis to the broader conceptual understanding of mechanisms underlying people's concerns for intragroup status vs. intergroup status in work groups and organizations.

This volume explores an expansive array of organizational imaginaries, or understandings of organizational possibilities, with a focus on how collectivist-democratic organizations offer alternatives to conventional for-profit managerial enterprises. These include worker and consumer cooperatives and other enterprises that, to varying degrees, (1) emphasize social values over profit; (2) are owned not by shareholders but by workers, consumers, or other stakeholders; (3) employ democratic forms of managing their operations; and (4) have social ties to the organization based on moral and emotional commitments. The contributors to this volume examine how these enterprises generate solidarity among members, network with other organizations and communities, contend with market pressures, and enhance their larger organizational ecosystems. In this introductory paper, the authors put forward an inclusive organizational typology whose continuums account for four key sources of variation – values, ownership, management, and social relations – and argue that enterprises fall between these two poles of the collectivist-democratic organization and the for-profit managerial enterprise. Drawing from this volume’s empirical studies, the authors situate these market actors within fields of competition and contestation shaped not just by state action and legal frameworks, but also by the presence or absence of social movements, labor unions, and meta-organizations. This typology challenges conventional conceptualizations of for-profit managerial enterprises as ideals or norms, reconnects past models of organizing among marginalized communities with contemporary and future possibilities, and offers activists and entrepreneurs a sense of the wide range of possibilities for building enterprises that differ from dominant models.

Why do strangers in collectivist societies act prosocially? Previous work indicates that generalized trust (trust in strangers) is necessary for prosocial behavior; however, generalized trust exists at low levels in collectivist societies. Researchers have also argued that without trust among strangers, social order is threatened. Yet, collectivist societies are not characterized by social disorder; therefore, individuals must be acting prosocially. Without generalized trust, how is this possible? In this work I argue that institutional trust (a belief that institutions induce others to act in a trustworthy manner) is responsible for prosociality in collectivist societies, not generalized trust. Does a similar relationship hold in individualist societies? Although some evidence suggests that prosocial behavior is predicated by generalized trust, other evidence indicates that the stronger predictor is institutional trust. All arguments are tested with data from the World Values Survey (WVS) with data from 14 countries. Results from regression analyses are reported. The chapter concludes with implications and directions for future work.

Digital self-expression, recently one of the most important research themes, is currently under-researched. In this context, this study aims to propose a parsimonious research model of self-extension tendency, its drivers and its outcomes. The model is tested in the context of social media engagement intentions (liking, sharing and commenting) with focal brands and across individualist versus collectivist cultures.

The model is tested in two individualist cultures (N = 230 and 232) and two collectivist cultures (N = 232 and 237) by conducting surveys in four countries (Australia, USA, Qatar and India). Nike and Ray-Ban are the focal brands studied, with Facebook serving as the targeted social networking site (SNS) platform.

Self-monitoring and self-esteem are found to drive the self-extension tendency across cultures, with stronger effects in the individualist culture than in the collectivist culture. The self-extension tendency has a relatively stronger positive influence on social media engagement intentions in the individualist culture than in the collectivist culture. This tendency is also found to mediate the link between self-monitoring, self-extension and social media engagement intentions across both cultures, albeit in different ways. In collectivist culture, self-monitoring’s influence on the self-extension tendency is moderated by public self-consciousness. The study’s findings have important theoretical and practical implications. In individualist culture, self-monitoring’s influence on the self-extension tendency is moderated by public self-consciousness.

The present findings confirm that the tendency to incorporate the brand into one’s self-concept and to further extend the self is indeed contingent on one’s cultural background. The role of public self-consciousness may vary between individualist and collectivist cultures, something recommended by past research for empirical testing.

Managers can leverage this research model to entice pro-brand social media engagement by nurturing consumers’ digital selves in terms of maneuvering their self-extension tendency and its drivers, namely, self-monitoring and self-esteem. Second, promoting the self-extension tendency and its drivers varies across cultures, with this finding offering practical cultural nuances supporting marketing managers’ decisions.

This is one of the pioneering studies that tests a cross-cultural parsimonious model based on theories of self-extension, self-monitoring and self-esteem, especially within the context of brand engagement intentions on an SNS platform.

To examine the impact of culture on customer service expectations, specifically, how individualists and collectivists use internal and external sources of information to formulate their service expectations.

The context was the airline industry and the subject pool consisted of experienced consumers. A survey was employed to measure individualism/collectivism, various internal/external information sources, and the functional and technical dimensions of “should” and “will” service expectations. Hypothesized relationships were tested using a structural equations modeling approach.

Both individualists and collectivists relied more on external information sources in formulating their service expectations, gave variable weight to the functional and technical components, and used more realistic “will” expectations to judge service offerings. Internal (external) information sources were relatively more important in forming expectations for collectivists (individualists) than for individualists (collectivists), and “will” (“should”) expectations were more diagnostic for collectivists (individualists) than for individualists (collectivists).

Generalizability of the findings is limited due to the specific industry under study (airlines), the sample (two geographically‐proximate sub‐cultures), and the scope of the cultural variables considered (individualism/collectivism).

Whether managers should leverage the functional and/or technical components of services depends in part on the cultural orientation of their customers. Managers should also recognize that customers’ usage of various information sources in forming service expectations is also, in part, culturally determined.

In this era of globalization, researchers and managers alike need to consider the subtle influences of culture on marketing theories and the formulation of service expectations respectively.

Based on a multi‐national lifestyle survey, this study investigated consumer lifestyle differences between individualist cultures (Britain and the USA) and collectivist cultures (China and Japan). Congruent with previous findings on values and lifestyles differences between idiocentrics (individualists) and allocentrics (collectivists) at the emic level (USA), this etic‐level (cross‐cultural) study found that consumers in the individualist cultures, compared with those in the collectivist cultures, were more brand‐savvy, travel‐oriented, satisfied with their lives, financially satisfied and optimistic. They were also more likely to consider themselves better managers of finances. Findings that were incongruent with those at the emic level were also discussed (e.g. dressing behavior, opinion leadership and impulsive buying). Additional findings were provided as well (e.g. family orientation, gender roles, safety/security). The findings carry practical implications for international marketers whose products/services cut across both individualist and collectivist cultures.

This study tested the hypothesis of collectivist orientation as a predictor of affective organizational commitment. Data from 510 employees working in two organizations in China supported the hypothesis, that is, collectivist orientation is a significant predictor of affective organizational commitment when employees' specific organization, age, sex, organizational tenure, educational level, and pay satisfaction are controlled.

The authors propose that the nature of prejudice differs across cultures. A model is introduced that proposes that the interpersonal perspective associated with individualist cultures (Westerners) leads to interpersonal prejudices, whereas the intergroup perspective associated with collectivist cultures (Easterners) leads to intergroup prejudices. These prejudices, in turn, are argued to impact on the outcomes of individuals working in intercultural teams. An organisational diversity climate of openness fostered by diversity oriented HRM and the combined use of individualist and collectivist HRM policies and practices is proposed to minimize the negative effects of such prejudices can be minimized.

The purpose of this paper is to examine the relationship between employees’ corporate social responsibility (CSR) perception and their organizational identification in a Chinese context. The moderating effect of employees’ collectivist orientation on the relationship between CSR perception and organizational identification is also examined.

Data were collected from 308 employees of 7 firms in Zhejiang Province, located in southeast China. Hierarchical regression analyses were utilized to test the hypotheses.

The results indicate that all three dimensions of CSR perception in this study, specifically, economic, philanthropic and strategic CSR perception, are strongly and positively related to the organizational identification of employees. Employees’ collectivist orientation positively influences the relationship between strategic CSR perception and organizational identification. In contrast, collectivist orientation negatively influences the relationship between economic CSR perception and organizational identification. However, no moderating effect of collectivism on the relationship between philanthropic CSR perception and organizational identification was found.

The findings highlight the positive relationship between employees’ CSR perception and their workplace attitudes, shedding particular light on how employees’ personal values influence their responses to CSR in Chinese organizations.

This study extends the current understanding on the relationship between CSR and organizational identification. Particularly, the authors include multiple dimensions of CSR (economic, philanthropic and strategic CSR) in the research model, demonstrating that the link between CSR perception and organizational identification is influenced by employees’ collectivist orientation.