Culture, Development and Language
Development is part of Western culture…This will include not only the symbols, artifacts, customs, concepts and technologies of the culture that are teachable, but also this: A tacit grasp, a feeling that cannot be expressed in words, about the concepts and ideas that these various aspects of culture have in common, for the apparent purpose of maintaining the culture, for the purpose of at least maintaining the existing level of development. This is knowledge within the individual about how everything works together, about how everything should work together, and about how everything could work together for the purpose of at least maintaining culture and perhaps, for extending it. This knowledge is a distillation of all that the individual has learned, yet it remains part of all that has been learned. It is a dynamic connection between and among all the knowledge the individual has acquired. It is a common thread that runs through all this knowledge, providing at least a vague but unceasing theme or sense of unity, a central organizing concept or principle that serves as an unconscious guide at all times. (chapter 9)
This central organizing concept is the driver of resonance in the individual. It is also the driver of visible language (that is spoken, written or read). It is what allows us to use a collection of sounds or words as English or Spanish or French or Chinese, or as Yoruba, or Cherokee, or Hindi, or Arabic etc. It is what enables us to know how to use the language, how the language should be used, and how it could be used. The shared use of the central organizing concept for visible language and the hidden language (resonance), makes culture and language synonymous for our purpose. Nevertheless, this central organizing concept is what is referred to (by science) as the “poverty of the stimulus,” a mystery that science cannot explain. (chapter 9)
The central organizing concept for language is present in the individual, whether it is used only for visible language or for resonance as well. A visible language usually consists of thousands of words. A person learns to speak and use a visible language when the words of the language become connected with his or her inborn central organizing concept for language. When that happens, the words become vocabulary. For someone who doesn’t understand or speak a specific visible language, the words are not vocabulary. Instead, they are just a long and overwhelming list of meaningless disparate terms. Even with the aid of a conversion dictionary, that person cannot communicate effectively with the language or construct coherent sentences on a contingent basis (or interpret received messages), and any attempt to do so will quickly overwhelm the person.
Similarly, the “words” of resonance consist of the ideas and concepts of the Western economic model. They include the empirical and technical information about government, public and private institutions, communities, organizations of people, businesses and commercial enterprises, human and material resources, technology, etc. We learn the “words” of resonance by growing up in culture and through formal education. (chapter 9)
Without a connection to the inborn central organizing concept for language, however, these “words” cannot be coherently used for the efficient and productive implementation of the Western economic model. But when that happens, when the ideas and concepts of the Western economic model become integrated with the central organizing concept for language, then the “words” of resonance are converted into vocabulary that can be implemented as management, administration, entrepreneurship, the Crusoe Effect, etc. Hence, the use of resonance demands no more of our reasoning faculties than we need for using visible language. The use of resonance does not require special intelligence. (chapter 9)
Conversation, argument, and debate are some of the ways we use visible language. In a debate, for example, one meets with resistance or active opposition from someone else or others who have a position to defend. The debate is won or lost by overcoming the obstacles or arguing around them.
For the hidden language of resonance, the process is the same.
In resonance, we set goals to be met in the Western economic model, such as business goals, institutional goals, and public policy goals. We then set out to arrange available resources to meet the goals. Obstacles in the real world that block our preferred arrangement of resources make up the opposition or resistance. It is then left to the individual to overcome the obstacles or find ways around them. Such obstacles in the real world are similar to the words and ideas in a verbal debate that must be properly arranged or manipulated to make a point. In both visible language and the hidden language of resonance, the goal is to overcome the obstacles or find a way around them, guided by the unconscious central organizing concept of language. In their duty as managers, administrators, entrepreneurs or supervisors, the obstacles that expatriates meet in a PUC are simply there to be overcome, as one might do in a debate, with no more than the will, determination, or ambition one would need for engaging in a verbal conversation or argument. The ease of doing this is the reason why expatriates consistently meet the minimum standards of the developed countries in the PUCs. (chapter 9)
On the other hand, Western-style economic development is not part of the culture of the PUCs. By definition, resonance is not automatically acquired through culture. The Western economic model of a PUC is largely external to local culture. They do not “own” the Western economic model in which they operate, like Westerners and a few societies in Asia. They cannot use the hidden language of resonance to make development happen because knowledge about the Western economic model, acquired informally or in school, is not connected with the central organizing concept for language. Such knowledge remains a long and overwhelming list of terms. It is not vocabulary because it’s not integrated with the unconscious central organizing concept of language. Hence, it cannot be effectively used for the efficient and productive implementation of the Western economic model. Instead, such knowledge is used as a list of fixed protocols that is consulted and directly practiced or applied. It is used only technically. (chapter 9)