Benevolent Paternalism Research Articles

The foundations of informed consent and bodily self-sovereignty: a positive suggestion.

In medical care, the obtaining of informed consent is taken to be required prior to treatment in order to ensure that patients sufficiently understand the potential risks and benefits of a given medical procedure. In this paper, I begin by looking at the history of informed consent and consider how the norms and laws in medicine have evolved away from benevolent paternalism and toward a blanket obligation to obtain informed consent. In so doing, I consider what values might be taken to underpin such a requirement. After dismissing some unsatisfactory answers, I offer a positive view as to the constellation of values I think informed consent ought to be protecting. I call these bodily self-sovereignty, which I take to be a coupling of two groups of values: autonomy and non-domination on the one hand, and self-ownership and personal integrity on the other. Given the connection between autonomy and responsibility, autonomy is both required for the act of consenting, and respected by allowing it. And, because of our special and inescapable relationship to our own bodies, this authorization is particularly important when our bodies are involved. So, I suggest that informed consent protects our self-sovereignty over our own bodies.

Building the ‘House of Industry’: Factory Citizenship and Gendered Spaces at Cadbury’s and Rowntree’s

This article examines the case studies of Cadbury’s and Rowntree’s to show how two particular factories have been transformed into what could be called middle-range experimental spaces. It demonstrates how one particular setting of industrial ‘governmentality’ was established, based on cooperation, ‘mutual understanding’, and ‘empowerment’ in order to overcome confrontational approaches in personnel management as well as outdated modes of ‘benevolent paternalism’. Cadbury- and Rowntree-style social engineering, the article argues, redefined its task to create what one could call ‘factory citizenship’. Within this context, it was the metaphor of building a house that made it possible to foster workers’ ‘responsibility’ without making too many concessions to a more radical version of industrial democracy. Since these concepts had a strong gender bias, the article interprets this particular kind of social engineering as an effort to turn factories into ‘gendered spaces’.

Mapping Difference in the “Uniform” Workers’ Cottages of Maria Island, Tasmania

In the late nineteenth and early twentieth centuries, company towns often provided housing for workers within a system of benevolent paternalism. This paper examines a set of workers’ cottages known as “the Twelve Apostles” on Maria Island, Tasmania. The archaeology reveals differences between the standardized, company-built houses, providing evidence that the residents’ responses often varied in ways that were not officially expected or sanctioned by the company. People individualized their houses in ways that reflect their everyday routines and rituals, and demonstrate how they made these houses into homes.

Moving From Patriarchal Benevolence to Relationship: Walking Humbly With Indigenous People

This article draws on the lived experiences of four Indigenous people from the Carrier Nation in British Columbia, Canada. Face-to-face interviews with a small sample of Indigenous people suggest that it is intentional relationships and not acts of benevolence that can advance compassion, understanding, and ultimately reconciliation. The Truth and Reconciliation Commission has opened the door for non-Indigenous people to begin the process of reconciliation; however, it is a process that must begin with ourselves. To avoid benevolent paternalism, non-Indigenous teachers must use an Indigenous worldview as a lens to develop students into more relationally minded individuals with a deeper empathy, understanding, and compassion for Indigenous peoples. The way forward is a transformation of the mind and heart rather than pursuing a mistaken goal of benevolent authoritarianism.

Objection de conscience et aide médicale à mourir : une étude qualitative auprès de médecins québécois

Les patients québécois peuvent légalement obtenir une aide médicale à mourir s’ils sont aptes à donner un consentement éclairé, atteints d’une maladie grave et incurable, en fin de vie et ont des souffrances qu’ils jugent intolérables. Depuis l’arrêt Carter (2015) de la Cour Suprême du Canada, l’accès, sous certaines conditions, à l’AMM est même devenu un droit constitutionnel. Les médecins québécois sont ainsi maintenant susceptibles de recevoir des demandes d’AMM de leurs patients. Les lois québécoise et canadienne reconnaissent aux médecins un droit à l’objection de conscience, mais le droit est contesté tant dans les écrits en éthique médicale que dans le débat public. L’article présente les résultats d’une étude qualitative menée auprès de vingt médecins québécois qui n’ont pas intégré l’AMM à leur pratique médicale en raison de leur opposition ou ambivalence à l’égard de l’AMM. Les entrevues visaient à explorer les raisons – religieuses et séculières – expliquant l’opposition ou l’ambivalence par rapport à l’AMM. Les raisons séculières exprimées par les participants ont ensuite été regroupées en quatre catégories et analysées. Les quatre catégories sont : 1) Finalités de la médecine et identité professionnelle, 2) Philosophie de la médecine palliative et allocation des ressources en soins palliatifs, 3) Paternalisme bienveillant, « bonne mort » et intérêts du soi futur, 4) Risque de la pente glissante et protection des personnes vulnérables.

The rise of shaming paternalism in Japan: recent tendencies in the Japanese criminal justice system

The ‘reintegrative shaming’ and ‘benevolent paternalism’ models, traditionally used to describe the Japanese criminal justice system, have been periodically criticised for their orientalist approach. Nevertheless, no critique addressed the fact that these models ignored the presence of long-lasting crime syndicates, the yakuza, in Japan. Meanwhile, since 1991 the Japanese government has passed different sets of anti-yakuza countermeasures, increasingly punitive towards members and ex-members of the criminal group, that transferred more policing and surveillance duties to common citizens. In light of the evolution of anti-yakuza countermeasures in the past 25 years, this article argues that an analysis of these laws and regulations can provide a chance to reappraise the ‘reintegrative shaming/benevolent paternalism’ models, and proposes ‘shaming paternalism’ as a more realistic description of the current Japanese criminal justice system. According to this model, criminals are shamed and struggle to reintegrate, and the state’s intrusiveness is operated at various stages. Given the gap in English-speaking literature regarding this topic, firstly the contents of anti-yakuza countermeasures are outlined, followed by an evaluation of their effects on the yakuza population. The levels of reintegration of ex-yakuza members are considered, corroborating the hypothesis that the contemporary Japanese criminal justice system is not focussed on reintegration: actually, the most recent tendencies show an increase in punitiveness and stigmatisation. The paper argues that this trend can be understood as an index of increasing authoritarianism in the Japanese government, and concludes that civil engagement is the only viable option of resistance.

The Doctor-Patient Relationship With Artificial Intelligence.

The doctor-patient relationship has been evolving from benevolent paternalism to a more patient-centered relationship in the modern era. Although artificial intelligence (AI) has the potential to improve nearly every aspect of health care, many physicians are skeptical about integrating AI into their current medical practice. The purpose of this article is to explore what AI means for the doctor-patient relationship and for breast imaging radiologists. The promise of AI is its potential to release physicians from tasks that are better performed by automation. AI may enhance our diagnostic accuracy to the point that we are able to refocus on the art of the doctor-patient relationship.

La escala de sexismo ambivalente en estudiantes de dos universidades de Arequipa

In this study we analyze the psychometric properties of Ambivalent Sexism Inventory, so then value its results after the application in a simple of 434 students from two universities at Arequipa City. The psychometric values indicate that the items are homogeneous and the test count with construct validity and reliability (α= 0.742). The results, also note significant differences between men and women, being the males who are more sexist than females, specially, in hostile sexism, benevolent paternalism sexism, and gender diff erentiation benevolent sexism. About the university, those students who come from public university are more sexism, so as those who study engineering.

When can culturally diverse teams be more creative? The role of leaders' benevolent paternalism

SummaryThe current research examines the conditions under which cross‐cultural teams can realize their creative potential—a consequence of their cultural diversity. We propose that in more culturally diverse teams, team members are less open when communicating with each other, which impairs the team's ability to elaborate on the information contributed by different members, ultimately limiting team creativity. We further theorize that leaders' benevolent paternalism, a leadership style that is particularly prevalent in East Asian contexts, can reduce the negative consequence of intercultural diversity on intercultural communication openness. On the basis of multiwave, multisource data from 48 culturally diverse teams in China, we found that perceived intercultural diversity is negatively related to intercultural communication openness, which, in turn, is positively related to information elaboration, and ultimately, team creativity. Leader benevolent paternalism attenuates the negative relationship between intercultural diversity and intercultural communication openness. These findings enrich the literature on intercultural diversity by calling attention to communication‐related obstacles.

The Limits of Liberty: Gender, Power, and Freedom in Augusta Webster's In a Day

In Horace's Epistles, the ancient Roman poet makes the wry observation that after Rome conquered Greece, Greece had its revenge by culturally captivating its uncivilized conqueror (2.1.156). (1) Demonstrating a remarkable durability and adaptability, the civilizing arts of the ancient Greeks continued to exert their considerable influence over Victoria's vast empire in the nineteenth century, inspiring writers, educators, architects, artists, and politicians in a myriad of ways. (2) One such writer who responded to the rich literature and history of the ancient world was the extraordinarily talented autodidact Augusta Webster. Locating her verse drama In a Day (1882) in ancient Greece under Roman occupation, Webster employs the historical clash of Roman and Greek cultures as a framework for her analysis of asymmetrical power relations, particularly with regard to gender and social status. (3) In In a Day, Webster is specifically interested in those who may be described as dependent and/or subjugated and their inability to reach beyond the personal to condemn the structural and systematic inequalities that blight their lives. The key themes of In a Day are consequently those of freedom and oppression, which operate on intellectual, physical, legal, political, and emotional levels. Crucially, in terms of Webster's feminist politics, she is concerned with the practical and political effects of willful ignorance, considered indifference, and inaction against oppression and with the way those in power can exploit such passivity. Informed by both classical authors such as Livy and contemporary philosophers such as John Stuart Mill, Webster uses the subjugation of Greece by Rome as the historical context for her representation of how powerful paternalistic actors can undermine liberty and justice, as a result of individual ignorance and collective complacency. In a Day should therefore be read as a powerful statement revealing Webster's frustration with the stalling campaign for women's social and political freedoms and as a sophisticated critique of political oppression and paternalism. (4) As an active campaigner for women's social and political rights and agency, Webster repeatedly returned to the issue of suffrage and autonomy for women in her critical essays, dramas, and poetry. Now known more for her poetic outputs, such as Portraits (1870), Augusta Webster was a technically versatile writer who produced two fascinating historical dramas, In a Day and The Sentence (1887). (5) Whereas The Sentence focuses on the dangerously sycophantic court of the despotic emperor Caligula, In a Day represents the struggle for freedom of a young slave girl and that of the subjugated community in which she lives. The two dramas therefore look at the issues of constrained liberty and ruling power, and the ruthless prosecution of such power, from two complementary yet alternative perspectives. In Webster's examination of the gendered underpinnings of domestic relations and imperial power, her dramas expose the fiction of benevolent paternalism and emphasize the risks of political inaction. Consequently, it can be seen that Webster's tragedies actually promote a political philosophy of liberty, civic responsibility, and self-determination, as the best hope of all individuals and nation-states. In In a Day, however, the blunt force of Rome with its political pragmatism, wealth, and military might overcomes the ideologically fractured Greek community, leading to the death of Webster's enslaved heroine. While the tragic outcome of In a Day may be seen as a representation of Webster's pessimism concerning the lack of progress on women's rights, on a more constructive level, Webster's cautionary tale can also be seen as a call for collective political action. In order to avoid individual suffering and political despotism, Webster suggests that everyone, including the disenfranchised, must take interest in, and responsibility for, liberty and justice. …

Borneo History: Time for a New Look?

The present article re-assesses key episodes before and during the period of colonial rule in northern Borneo. Historical accounts of this region generally present colonial rule as benevolent state paternalism, echoing official narratives from the colonial era. Community and political leaders in the Borneo states have often called for historical accounts that reflect the vibrancy of indigenous aspirations and eschew the historiographical legacy of colonialism. The response has been muted, and consequently the historical significance of events in Brunei, Sabah and Sarawak tends to be ignored or misrepresented in wider-ranging accounts. Recently released ‘migrated archives’ from British official sources can facilitate such a re-assessment, but it cannot be confined to the period of formal colonial rule, or constricted by traditional academic boundaries.

Chaucer, Gower, and the Vernacular Rising: Poetry and the Problem of the Populace after 1381 by Lynn Arner

Reviewed by: Chaucer, Gower, and the Vernacular Rising: Poetry and the Problem of the Populace after 1381 by Lynn Arner Jenni Nuttall Lynn Arner. Chaucer, Gower, and the Vernacular Rising: Poetry and the Problem of the Populace after 1381. University Park: Pennsylvania State University Press, 2013. Pp. 208. $67.95. Lynn Arner’s monograph reminds us very forcefully that both Gower and Chaucer “were from the ruling classes” (22). She offers a bracing corrective to those of us who might drift along assuming that Chaucer and Gower wrote for and were read by some ill-defined middle class. They were part of the elite and their initial coterie readership was, too. But Arner’s book also argues that, in the years following the 1381 uprising, English courtly verse could not but address the real middling sort. Arner brings to this topic the sociology of Pierre Bourdieu as well as insights from British cultural studies. The resulting analysis is broad-brush in some respects and narrow in others. Nonetheless, its polemical approach usefully directs our gaze to a key paradox. Writing in English opened up the prospective readership for classical and courtly subject-matter, but along with this came mechanisms of social control, elitism, and privilege. Limitations were imposed on who had the authority and expertise to interpret a text’s meaning and to define the purpose and remit of the literary. [End Page 312] Chapter 1 focuses its attention on the “upper strat[um] of nonruling urban classes” (17) as potential readers of Chaucer and Gower: those men and women below the ruling elite and wealthy merchants in social status but above servants and waged laborers. This stratum of craftspeople, shopkeepers, and less-well-off merchants supplied many of the rebels who participated in the 1381 uprising. Arner surveys the evidence that many of them could read English and a few could read Latin, and that many of them had had access to basic education of various sorts. Some owned books, some had sufficient income to buy books if they wished, and some lived near institutions that might have loaned them books. None of this, however, is quite the same as demonstrating that the Confessio Amantis or The Legend of Good Women was read by men and women of this social class in the decades immediately following the uprising. Arner’s argument remains essentially hypothetical: it is enough that such readership was possible. This book is not interested in engaging with codicological evidence for circulation and ownership (for example Malcolm Parkes’s coterie readers and scribes who diligently ensured that their manuscripts of the Vox clamantis and/or the Confessio were updated as new text became available). It is in essence a thought-experiment, more virtual than historically provable. As well as being projected as putative readers, this social group were “available for mobilization and social redefinition” (27) in the wake of the events of 1381. Arner does not turn to historical studies to discover how this group were rehabilitated and brought on side politically, or seek to find evidence of emergent class-consciousness in primary texts. Rather, the argument is that such putative readers are “addressed,” though it is not always clear how this address might operate, in Chaucer’s Legend of Good Women and Gower’s Confessio. Chapter 2 argues that the Confessio singles out those readers with elevated tastes, promoting their identification with those of higher ranks and separating them off from the faceless multitudes of lower ranks. The exploration of the Confessio as a conduit of cultural capital is somewhat sketchy. The analysis is not really interested in individual narratives or the handling of particular sources, but with something approaching a caricature of the poem as a whole as “high culture.” Arner pins down Gower’s attitude as a kind of benevolent paternalism, seeming to know what is best for readers of all levels. Gower’s Latin apparatus, accessible only to the very few, thus signals to this new class of potential readers that literary culture is only partially available to them. Whilst vernacular verse opens up access to [End Page 313] this cultural capital, newly enfranchised readers with limited education are implicitly enjoined to rely...

Patients and Public Involvement in Patient Safety and Treatment Process in Hospitals Affiliated to Kashan University of Medical Sciences, Iran, 2013.

Background:In the recent decades, healthcare providers had a perspective of benevolent paternalism. Nowadays, the patients’ role has changed and they have a significant obligation to participate in their caring decisions.Objectives:The current study aimed to investigate the involvement of patients and public in the patient safety and treatment process in hospitals affiliated to Kashan University of Medical Sciences, Kashan, Iran, 2013.Patients and Methods:A cross-sectional study was conducted in the hospitals affiliated to Kashan University of Medical Sciences in 2013. Subjects included all of the 18 chief managers, 10% of nurses in each hospital, and 375 patients. Data collection instruments included a questionnaire and a checklist designed according to the research objectives. Data analysis was performed using the SPSS ver. 13. Descriptive statistics, percentage and frequencies, were calculated for all variables and analyzed by Chi-square test.Results:In the treatment process, 81 patients (21.61%), 50 nurses (80.6%) and 15 chief managers (83.3%) had awareness about Patient Bill of Rights. In patient Safety, 19.73% of the patients stated that hospitals received their feedbacks. Management activities were weak in evaluation. All of the six hospitals (100%) had a defined process to perform satisfaction surveys’ quality improvement and patient authentication policy.Conclusions:Patient and public participation in Kashan hospitals are not adhered well. As the patient has an important role in improving the quality of services, more use of mass media especially local newspapers, hospital websites, and training programs are suggested to inform both the patients and public on their rights and roles in improving the healthcare services.

Friendship with Patients

Friendship with Patients

The discourse of benevolent paternalism in the introduction to The Baby Book

This study utilized the perspective of critical discourse analysis to examine the introductory chapter of the third edition of the Searses’ seminal book on attachment parenting, The Baby Book. Focused mainly on the use of language within the text by parenting “experts,” a qualitative approach was taken to elucidate the text within its historical and cultural context. Throughout the analysis, we found that despite endorsing practices that counter the standard parenting advice, The Baby Book discourse remains firmly placed in the tradition of benevolent paternalism. Our analysis revealed how values surrounding parenting are constructed and reconstructed within a parenting manual by enforcing traditional gender roles. This text continues in the historical tradition of parenting “experts” using language to reinforce the dominant discourse around parenting practices, including gender role reinforcement.

Benevolent Paternalism or a Clash of Values: Motherhood and Refusal of Medical Treatment in Ireland

Fitzpatrick v. K [2008] IEHC 104 (25 April 2008) (H.Ct) (Ir.)

“The White Man’s Bruce Lee”: Race and the Construction of White Masculinity in David Fincher’s Fight Club (1999)

“The White Man’s Bruce Lee”Race and the Construction of White Masculinity in David Fincher’s Fight Club (1999) Brian Locke (bio) Born theoretically white, we are permitted to pass our childhood as imaginary Indians, our adolescence as imaginary Negroes, and only then are expected to settle down to being what we really are: white once more. —Leslie A. Fiedler There is something at least a little bit odd about the representation of Asian American masculinity in Fight Club (David Fincher, 1999). The film’s only Asian American character with a significant speaking part appears just once; and even though he looks unambiguously Asian, he has a European family name. A Korean American actor, Joon B. Kim, plays an unlucky liquor store clerk whom the hyper-masculine Tyler Durden (Brad Pitt), one of the film’s two male leads, drags into a dark alley. Forcing him to his knees, he tells the weeping young man that he will shoot him in the head. “There’s going to be nothing left of your face,” Tyler intones, causing the Asian American man to emit a high-pitched squeal. “Raymond K. Hessel,” Tyler asks as he inspects the clerk’s expired community college identification card, “what did you study?” Raymond’s terror prevents him from responding. Fearing a violent outcome, the other male lead, the film’s nameless narrator (whom Edward Norton, the actor who plays him, calls Jack),1 implores him to speak. “Answer him, Raymond!” “Animal s-s-s-stuff,” stutters the clerk. Tyler wants to know why he quit. “I-I don’t know,” Raymond stutters some more, “too much school.” Tyler continues the interrogation, “Would you rather die here on your knees in the back of [End Page 61] a convenience store” or finish school? Under threat of death, Tyler orders him to complete his veterinarian education. “I know where you live,” he whispers to Raymond. The camera pulls in tight to Jack’s face, which registers disgust. “I think I’m going to be sick,” he mutters. After Tyler orders Raymond to run away, the scene takes a turn. “That wasn’t funny,” Jack shouts, “what the fuck was the point of that?” By way of a response, Tyler shows Jack that the gun has no bullets, retroactively turning his sadism into benevolent paternalism. Even though Tyler had earlier identified Raymond as a “human sacrifice,” implying murder, Raymond was never in any danger. “Tomorrow will be the most beautiful day of Raymond K. Hessel’s life,” says Tyler, “his breakfast will taste better than any meal that you and I have ever tasted.” Jack’s affect changes from disgust to quiet admiration. It turns out that Tyler perpetrated the charade to force Raymond out of a self-defeating passivity. By Tyler’s logic, once Raymond had faced death, what he had formerly considered to be insurmountable would seem much less so. “He had a plan,” says Jack’s voiceover, “and it started to make sense.” From Tyler’s point of view, Raymond represents the many American men emasculated by an American society circa 1999 dominated by corporations and consumerism. The “plan” to which Jack’s voiceover refers involves helping such men to recover their masculinity through physical violence. With Jack’s help, Tyler founds Fight Club, an underground group in which men recoup what they take to be their inherent masculine selves through bare-knuckle brawling. Fight Club starts off as a loose association with a handful of members grappling late at night in a tavern parking lot. But because contemporary society has marginalized so many, it quickly gains members and momentum, eventually replicating franchises across the nation. The “human sacrifice” scene emphasizes Raymond’s emasculation by rehearsing the stereotypical gender binary that defines feminine behavior as weak and passive and masculine behavior as strong and active. Tyler’s domination of Raymond is total. He stands rock solid while holding the gun to Raymond’s head; Raymond’s body undulates with fear. Tyler is calm; sweat glazes Raymond’s face. Tyler’s voice is low and composed with no articulated pauses; Raymond’s speech alternates between stuttering [End Page 62] and high-pitched whimpering and crying...

Global medicine: Is it ethical or morally justifiable for doctors and other healthcare workers to go on strike?

BackgroundDoctor and healthcare worker (HCW) strikes are a global phenomenon with the potential to negatively impact on the quality of healthcare services and the doctor-patient relationship. Strikes are a legitimate deadlock breaking mechanism employed when labour negotiations have reached an impasse during collective bargaining. Striking doctors usually have a moral dilemma between adherence to the Hippocratic tenets of the medical profession and fiduciary obligation to patients. In such circumstances the ethical principles of respect for autonomy, justice and beneficence all come into conflict, whereby doctors struggle with their role as ordinary employees who are rightfully entitled to a just wage for just work versus their moral obligations to patients and society.DiscussionIt has been argued that to deny any group of workers, including "essential workers" the right to strike is akin to enslavement which is ethically and morally indefensible. While HCW strikes occur globally, the impact appears more severe in developing countries challenged by poorer socio-economic circumstances, embedded infrastructural deficiencies, and lack of viable alternative means of obtaining healthcare. These communities appear to satisfy the criteria for vulnerability and may be deserving of special ethical consideration when doctor and HCW strikes are contemplated.SummaryThe right to strike is considered a fundamental right whose derogation would be inimical to the proper functioning of employer/employee collective bargaining in democratic societies. Motivations for HCW strikes include the natural pressure to fulfil human needs and the paradigm shift in modern medical practice, from self-employment and benevolent paternalism, to managed healthcare and consumer rights. Minimizing the incidence and impact of HCW strikes will require an ethical approach from all stakeholders, and recognition that all parties have an equal moral obligation to serve the best interests of society. Employers should implement legitimate collective bargaining agreements in a timely manner and high-handed actions such as mass-firing of striking HCWs, or unjustifiable disciplinary action by regulators should be avoided. Minimum service level agreements should be implemented to mitigate the impact of HCW strikes on indigent populations. Striking employees including HCWs should also desist from making unrealistic wage demands which could bankrupt governments/employers or hamper provision of other equally important social services to the general population.

The bright and dark sides of leadership: Transformational vs. non-transformational leadership in a non-Western context

The present study aims to explore positive and negative leadership behaviours (i.e. transformational and non-transformational leadership) in a non-Western ‘change and transformation’ context through qualitative methods. Thirty-one semi-structured interviews were conducted with knowledge workers in Turkey. In addition to the original dimensions found in the literature, four categories of transformational leadership emerged: benevolent paternalism, implementation of the vision, employee participation and teamwork, and proactive behaviour. Among these categories, benevolent paternalism was identified to be the most frequently mentioned aspect of transformational leadership in the Turkish context, which implies that cultural context may influence the form and enactment of transformational leadership. Regarding non-transformational leadership, five categories emerged: destructive, closed, passive/ineffective, active-failed and a miscellaneous category. Among these, destructive leadership that includes authoritarian elements was identified as the most frequently mentioned form of non-transformational leadership. These findings imply that non-transformational leadership comes in many forms, supporting the numerous constructs on the destructive/unethical–ineffective/incompetent continuum found in the negative leadership literature. The findings are discussed with reference to the literature and to social change in Turkey.

Indonesian leadership styles: A mixed‐methods approach

Indonesian leadership characteristics were examined in three studies, using mixed methods. In the first, qualitative study 127 indigenous characteristics of Indonesian leadership were identified from interviews and focus group discussions with Indonesian managers and staff. In the second study, a questionnaire based on the characteristics found in the first study was administered to Indonesian managers to identify Indonesian leadership styles. Using factor analysis, two highly correlated dimensions were extracted, labelled benevolent paternalism and transformational leadership. In the third study, a questionnaire consisting of leadership characteristics from the GLOBE study, supplemented with a selection of 49 items from the Indonesian questionnaire, was administered to another sample of Indonesian managers. We found that Indonesian leadership has two components; the first involves a more local modernization dimension that ranges from (traditional) benevolent paternalism to (modern) transformational leadership, the second is a more universal person‐ versus team‐oriented leadership dimension. We conclude that Indonesian leadership has both emic and etic aspects.