CULTURAL DIPLOMACY AND CHINA

Introduction
In the traditional sense, diplomacy can be described as the nature, purpose, and attitudes of a
state's relations with other nations. Diplomacy is one of the instruments used in these relations.
In this way, it is more than just a state's tool; it is also an institution of the state system itself
because it is concerned with dialogue and negotiation. One aspect or branch of public
diplomacy that includes various tools, including the arts, education, language, sports, and
religion, is "cultural diplomacy." Political scientist Milton Cummings famously described the idea
as "the exchange of ideas, information, values, systems, traditions, beliefs, and other aspects of
culture, to foster mutual understanding." Both public diplomacy and cultural diplomacy are now
regarded as crucial tools in "soft power." Joseph Nye, a Harvard professor, first used the
phrase, which is best understood as "the ability to affect others to obtain the outcomes one
wants through attraction rather than coercion or payment," the latter being characteristics of
hard—economic and military—power. Soft power is "attractive power," to put it simply. (The
Diplomat, 2013).
As a form of soft power and public diplomacy, cultural diplomacy entails the "exchange of ideas,
information, art, and other aspects of culture among nations and their peoples to foster mutual
understanding." (Waller, 2009). The goal of cultural diplomacy is to increase public support for
political and economic objectives by fostering an understanding of the ideals and institutions of
a foreign country among its citizens. (Maack, 2001). Essentially, "cultural diplomacy reveals the
soul of a nation," which in turn has an incredible impact on international relations.
Some forms of cultural diplomacy include:
In the arts (e.g. films, dance, music, painting, sculpture, etc.), Culture Exhibitions, Educational
programs (e.g., universities, language programs abroad, etc.) exchanges (e.g. scientific
research, artistic performance, educational study), etc.) Literature (e.g., the Nobel Prize, the
establishment of libraries abroad ,popular and national works, etc.), news broadcasting, and
religious diplomacy (for example, inter-religious dialogue), etc.
China in the past has been seen to place soft power, public diplomacy, and cultural diplomacy
at the forefront of its strategy. Chinese leaders are aware of the increasing relevance of cultural
diplomacy and are utilizing their unique culture on platforms such as cultural exchange
programs, festivals, movies, music, religious forums, sports, and tourism to engage with the
outside world. Some of these initiatives include the Confucius Institute, exports of Chinese
cultural products, and most recently, efforts to make the Chinese media global players.
China has already made some strides in cultural diplomacy, such as with the Confucius Institute
Projects, the Buddhist forum held in Hangzhou in April 2006, the Olympic Games held in Beijing
in 2008, the World Expo held in Shanghai in 2010, etc. Even Joseph Nye, who developed the
idea of soft power, concurs that China has increased its soft power and promoted its cultural
diplomacy by maintaining rapid economic growth, highlighting Chinese culture, and announcing
a peaceful rise.

China’s Strategies for Cultural Diplomacy

There are several strategies that China has employed to promote a more favorable image.
Firstly, they have been consistent in releasing white papers to ensure their policy is more
transparent and easy to understand for English-speaking audiences. These papers have
covered a wide range of topics, from energy policy, climate change, human rights, the rule of
law, foreign aid, and so on.
Furthermore, China is facilitating the establishment of Confucius Institutes on university
campuses all around the world to promote the study of the Chinese language and culture.

Culture and its influence on negotiation

Chinese negotiating culture has traditionally been characterized as reactive and high-context,
with most communication taking the form of nonverbal cues or being understood through shared
values. People in high-context societies have long-term relationships with one another;
relationships drive decisions and activities, and communication is more nonverbal and less
verbal. Chinese people, who belong to a high-context culture, prefer subtly expressing their
opinions on contentious issues rather than outright stating them.
Confucianism, Guanxi (friendship), and face-saving are the negotiating pillars of New Chinese
diplomacy in the twenty-first century, which is heavily influenced by Chinese cultural tradition.
Confucianism has played a crucial role in Chinese culture for more than 2,500 years and serves
as the backbone of Chinese society. It places a strong emphasis on the obligations that
"individuals toward one another within five important human relationships: between ruler and
subject; husband and wife; father and son; brother and brother; and friend and friend." Due to
this, Chinese society developed a strong hierarchy that is still in place today despite the
modernization of family structures. Confucianism continues to have a significant impact on
education and interpersonal interactions, which has an impact on negotiating style and
distinguishes the Chinese approach from other cultures. Confucianism also promotes a social
structure that values commitment to friends, deference to parents and superiors, respect for
authority figures, the duty to one's family, and sincerity. This explains why Chinese people
prefer to delegate power and take great care before accepting responsibility for a negotiation's
outcome. Another strong implication of Confucianism for the Chinese negotiating style is its
emphasis on righteousness and relationships rather than profit. Chinese negotiations take time
because trust needs to be built up with negotiation partners and evaluated, which is explained
by the cultural influence of Confucianism. Chinese people typically rely more on trust than the
law because they believe that conducting business is governed by a moral obligation of
sincerity. For instance, the Chinese government simultaneously negotiates and signs 15-20 free
trade agreements without giving much thought to the treaties' contents; instead, they simply
sign an agreement and iron out the details later. Although this strategy "brings a lot of goodwill,"
it also necessitates a high degree of sincerity and personal trust between the negotiation
partners. Additionally, Confucianism supports the value of getting to know others over becoming
well-known and occupying the center of attention, which is a crucial cultural distinction. Chinese
negotiators are excellent listeners as a result, and they frequently prefer to learn more about the
personalities and backgrounds of their counterparts. Long-term relationships and a people-first
attitude, rather than tasks or pressing issues, are the main focus of the Chinese negotiating
style. Without the trust that comes from a long relationship, a Chinese negotiator would be
unable to determine whether or not his counterpart would cause him harm. If he did not have
confidence in the integrity and discretion of (his counterparts), he would never give in. Prior to
formal negotiations, casual encounters are frequent and highly valued. Even though they may
seem unrelated, banquets held concurrently with formal negotiations, broad discussions of
issues, and sightseeing excursions are all used as a means of developing personal connections
and a sense of trust among the parties. They also help Chinese negotiators by allowing them to
better understand a counterpart's objectives and motivations.
Face-saving is an important characteristic of high-context cultures, which are often referred to
as “shame cultures”. In China, maintaining face is crucial for maintaining one's honor,
reputation, and social standing. The worst-case scenario for a negotiator from a high-context
culture involves the loss of face. The priority shifts to maintaining face for both parties, and
developments like those Richard Cohen outlines, like:
“...a premature or overeager overture that is rebuffed by one's opponent; exposure to personal
insult, in the form of either a hurtful remark or disregard for one's status; being forced to give up
a treasured value or make a concession that the domestic audience will regard as unnecessary;
A snub; failure to meet predetermined objectives; The revelation of personal inadequacy
damages a valued relationship. "
By anticipating every move and gauging one's chances by using a variety of pre-negotiation
strategies, such as "testing the water" and choreographing the negotiation, the negotiator will try
to minimize uncertainty—the risk of the unexpected—in order to avoid losing face. Apart from
Confucianism, guanxi, and face-saving, other cultural traits of Chinese negotiating behavior
include the propensity to let the other party speak first and set the tone for the discussions, as
well as a stricter hierarchical order than their Western counterparts, which is a result of the
higher power distance within Chinese society. The Chinese frequently extend extraordinarily
warm hospitality to their visitors through dinner banquets, priceless gifts, or invitations. This is
partially related to the Confucian tradition of highly valuing visitors, but this hospitality frequently
also has the unintended consequence of making the counterpart feel obligated, which the
Chinese host may use against them in the ensuing round of negotiations.

References

Waller, M. J., 2009. Cultural Diplomacy, Political Influence, and Integrated Strategy. In: Strategic

Influence: Public Diplomacy, Counterpropaganda, and Political Warfare. 74. Washington, DC:

Institute of World Politics Press, p. 74.

Maack, M. N., 2001. Books and Libraries as Instruments of Cultural Diplomacy in Francophone

Africa during the Cold War. Libraries & Culture, Volume 1, p. 55.

Bolewski, W., & Rietig, C. M. (2008). The Cultural Impact on China’s New Diplomacy. 14.