The Coach in Asian Society: Impact of social hierarchy on the coaching relationship

Abstract

This exploratory case study explores how executive coaches across Asia adapt coaching, from the conventional (essentially Western) understanding, to make it culturally congruent for their clients. It presents how coaching is personalized to an Eastern ethos; thus, constructively challenging coaching concepts and practices that are believed to be universally applicable. The findings bring out how the deeply embedded concept of social hierarchy influences the role and status of the coach in Asian culture. Whether the social hierarchy draws its strength from Confucianism or the Hindu tradition, it shapes the expectations that clients have from the coach and coaching. International coaches working with Asian clients will appreciate that they need to flex their coaching style to suit the social context of their clients. A proposed framework can be used by international coaches working with Asian clients to understand what is required for cultural adaptation.

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The Coach in Asian Society: Impact of social hierarchy on the coaching
relationship
Lina Nangalia, Global Coach Trust, Kalyanagar, Bangalore, India
Ajay Nangalia, Global Coach Trust, Kalyanagar, Bangalore, India
Email: ajaynangalia@globalcoachtrust.com
Abstract
This exploratory case study explores how executive coaches across Asia adapt
coaching, from the conventional (essentially Western) understanding, to make it
culturally congruent for their clients. It presents how coaching is personalized to an
Eastern ethos; thus, constructively challenging coaching concepts and practices that
are believed to be universally applicable. The findings bring out how the deeply
embedded concept of social hierarchy influences the role and status of the coach in
Asian culture. Whether the social hierarchy draws its strength from Confucianism or
the Hindu tradition, it shapes the expectations that clients have from the coach and
coaching. International coaches working with Asian clients will appreciate that they
need to flex their coaching style to suit the social context of their clients. A proposed
framework can be used by international coaches working with Asian clients to
understand what is required for cultural adaptation.
Key Words: Cross-cultural coaching, Asian culture, Social Hierarchy, Confucianism,
Indian culture
Introduction
In the early part of the 20th century, it was assumed that leadership theories and
practices that had been developed in the West were universally applicable
(Northouse, 2004). It was only in the beginning of the 1980s that researchers, led by
Hofstede’s seminal work, questioned this assumption and exposed the truth -
management ideas and practices were not universally applicable because national
culture played a significant part in the way people thought and behaved (Hofstede &
Hofstede, 2005). From that time, significant research in cross-cultural leadership has
established the need for adapting leadership practices to local contexts, if they are to
have any significant success (Bird, 2006; Claude, 2007; Hofstede & Hofstede, 2005;
House, Hanges, Javidan, Dorfman, & Gupta, 2004; Zhu, Bhat, & Nel, 2005). One
reason for this can be found in the work of Nisbett (2003) which demonstrates clearly
how people from Eastern and Western cultures thought differently, and had different
values and beliefs because of the differences in the societies they had lived in across
centuries. The quest for understanding culture and its impact in the workplace
continues, as Hill (2008) recently asserted:

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As we look at leadership potential in emerging economies, we risk
assuming that leadership models developed in the United States or
Western Europe will work elsewhere. Leadership is about making strong
emotional connections to motivate and inspire people, and our
effectiveness at doing this has strong cultural overtones” (2008, p. 108).
Coaching is an emerging leadership development intervention globally
(Bresser, 2009; ICF, 2009). According to the International Coach Federation (ICF,
2009), coaching is defined as partnering with clients in a thought-provoking and
creative process that inspires them to maximize their personal and professional
potential. This definition is the foundation for the coaching relationships and
processes followed by the majority of writers and coach training schools (Passmore,
2007; Skiffington & Zeus, 2003; Sparrow, 2008; Stober & Grant, 2006, Whitworth,
Kimsey-House, & Sandahl, 1998; Wilson, 2008).
One of the limitations of this conventional understanding of coaching, as
expounded by leading writers and coach training schools, is that they are written from
a Western cultural ethos. Integral to this conventional understanding are tenets such
as (i) coaching is a relationship of equals; (ii) the coach must not give advice or tell
the client what to do; (iii) a coaching conversation can focus on the client’s agenda
without the necessity for a deep coach-client relationship being established first; (iv) a
client is an independent agent responsible for his or her own destiny and actions.
However, aligned with literature on cross-cultural leadership, contemporary research
also highlights the need for cultural sensitivity in the field of coaching (Abbott &
Rosinski, 2007, David, Christopher, & Matthew, 2007; Noer, Leupold, & Valle,
2007, St Claire-Ostwald, 2007). In addition, since evidence based coaching practice
seeks to integrate best current knowledge and practitioner expertise (Stober & Grant,
2006), it is essential to explore how practice is adapted to cultural contexts.
Any discussion of culture and cultural differences is always a simplification,
the objective of which is to help the understanding of the complexity of reality.
Furthermore, there is the risk of sophisticated stereotyping in which the complexity of
culture is explained in bipolar dimensions (Osland, Bird, Delano, & Jacob, 2000). In
any culture, there will be multiple sub-cultures and exceptions; we acknowledge that
even using the terms Western and Eastern culture to club together the culture of
countries that are geographically in these hemispheres is inaccurate, just as it is to
assume that all countries in Asia have the same culture. However, for the purpose of
simplicity of discussion the terms are used with this caveat in mind. In addition, the
focus in this paper is essentially on the executive coaching work done by Asian
coaches working in the Asia Pacific region.
Significance and Benefits of this Study
Using a qualitative research methodology, this small-scale exploratory study using
semi-structured interviews in an interpretive approach, explores how executive
coaches across Asia adapt coaching - from the conventional (essentially Western)

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understanding discussed above - to make it culturally congruent for their clients. It
presents how coaching is personalized to an Eastern ethos; thus, constructively
challenging concepts and practices that are believed to be universally applicable.
International coaches working with Asian clients will appreciate that they need to flex
their coaching style, and if need be, their understanding of what coaching is, to suit
the social context of their clients. A proposed framework can be used by international
coaches working with Asians to understand what is required for cultural adaptation.
Literature Review
As discussed in the Introduction, culture influences many aspects of leadership,
management practice, and even coaching. This should not be surprising because
culture influences the way we communicate; and communication is not just an
exchange of information but it is a social process soaked in cultural nuances of
inclusion, exclusion, social hierarchy, and gender dynamics (Gefen, Geri, &
Paravastu, 2007). Workplaces across the world, and especially in Asia, are seeing the
rise of multinationalism as international and local staff are recruited in both
headquarters and foreign subsidiary operations (Choy, Lee, & Ramburuth, 2009). A
multinational workforce encompasses diverse cultural backgrounds that influence
supervisor-subordinate relationships, communication processes, team dynamics,
interpersonal relationships and so on (Nangalia, 2009). These cultural differences can
lead to difficulties in workplace relationships because they determine how individuals
think and behave with respect to others (Ng, Lee, & Soutar, 2007). Therefore, it is not
hard to appreciate that culture influences the practice of coaching as well (St Claire-
Ostwald, 2007).
A conventional understanding of coaching holds that the client is the expert in
her or his life and is resourceful enough to find the answers to the challenges they
may be going through (Whitworth, Kimsey-House, & Sandahl, 1998). Furthermore,
the coach is expected to create self-awareness through asking thought proving
questions, and refrain from giving advice or telling the client what she or he must do.
In effect, the coach must not provide the answers but encourage the client to generate
their own solution and strategies (Whitworth et al.). The issue that has not been fully
explored is that this perspective and practice is completely developed on a Western
cultural ethos where the individual is the center of attention and is in control of her or
his life. These principles are alien to an Asian cultural ethos (Nisbett, 2003).
For example, governing values that are part of Indian culture and tradition
include deference towards those in positions of power and authority; preference for
personalized relationships; special loyalty and obligations towards those in the in-
group; and respect and deference for hierarchy (Kumar & Sankaran, 2007). However,
within Asia, there are many similarities between cultures. Indian and Japanese
cultures both have strong dependence on hierarchical relationships in which the
senior and junior member are bound by a dependency similar to that of a parent-child;
relationships are personalized; a good leader is like a good father who accepts
responsibility for the well being of employees, and in turn, these leaders expect

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obedience and personal loyalty. Another aspect of Indian culture grounded in ancient
scriptures, is the strong guru-shishya (teacher-student) tradition in which knowledge
and wisdom is passed on from the teacher to the student in a bond which is almost
life-long (Kumar & Sankaran).
There are similarities between Chinese and Indian cultures too. Both have a
strong social hierarchy that governs relationships, role, and status in society. The
social hierarchy in Indian culture has its genesis in the ancient caste system, which
over centuries received religious sanction; in contrast, the social hierarchy in Chinese
culture has its roots in Confucianism (Bhasin, 2007). Values such as collectivism,
respect for age, importance of trust, hospitality towards guests, and the importance of
personal relationships flowing down from the hierarchy are common to both cultures
(Bhasin). To understand the cultural ethos of much of South East Asia, it is essential
to understand Confucianism.
China, Taiwan, Hong Kong, Singapore, and many other countries across
South East Asia are strongly influenced by Confucianism. This philosophy is deeply
rooted in their cultural ethos and governs all aspects of life, especially family and
business relationships. Some of the governing principles include the importance of
collective values and interests over individual values and interests; focus on
maintaining harmony in social relationships; the role of the social hierarchy in
defining one’s identity; and the role of obligations towards others that one has to
fulfill (Po Keung Ip, 2009). The ‘five cardinal relationships’ in Confucianism
(emperor–officials, father–son, older brother–younger brother, husband–wife, and
between friends) are both hierarchical and familial in nature, with trust being
confined to those within the closest family circle. Within this hierarchal structure of
relationships, those on the top of the hierarchy posses more worth than those at the
bottom. Confucian social relationships demand that a superior is obliged to lead,
advise, and guide whereas the subordinate is obliged to obey and be loyal. Members
of a family are obliged to subordinate their goals and interests to those of the family;
that is, there are no individual interests separate from the family interests. Both need
to be aligned to maintain harmony (Po Keung Ip).
Given the fact that most Asian civilizations (especially Chinese and Indian)
have traditions ranging back to a few thousand years, it is difficult to accept that
management practices, including the conventional understanding of coaching, could
be applied in an Asian ethos without adaptation. The brief literature review on Asian
values has helped set the context for the research questions and later, for the findings
from this study.
Research Questions
The preceding discussion establishes that the Asian ethos is significantly
different from the Western one. Therefore, the tenets of the conventional
understanding of coaching (discussed above) need to be explored for their relevance

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and applicability in an Asian context. Hence, the following research questions were
framed:
(i) How does the social hierarchy prevalent in Asian culture influence the role and
status of the coach?
(ii) What are client expectations from the coach and from the process of coaching?
(iii) How do Asian coaches adapt coaching to suit their client expectations?
Before presenting the findings that answer these questions, the methodology
that was adopted for this study is discussed.
Methodology
A qualitative approach was deemed best to answer the research questions set for this
study. Within the qualitative tradition, the case study approach enabled a deep
exploration of the experience of those who understood the complexities of the topic
under study (Stake, 2005). The goal was to get an insider’s depiction of how
executive coaches in Asia used and adapted the principles espoused by the
conventional understanding of coaching (Charmaz, 2006). Each coach interviewed
was considered as a case and it is claimed that studying several cases, and creating a
collective case study, led to a better understanding of the phenomenon and could lead
to the development of a framework or even a theory. According to Stake, it is
necessary to use disciplined analysis, and some form of triangulation to separate
experiential knowledge from what could be the coaches’ opinions. Since the objective
was to access coaches across Asia who had experience in coaching, an intensity
sampling strategy and a snowball sampling system were used (Creswell, 2005).
We interviewed coaches, who were based in different Asian countries such as
Singapore, Thailand, Malaysia, Hong Kong, Japan, Taiwan, and India. Based in these
locations, these coaches worked with clients from Singapore, Taiwan, Hong Kong,
Malaysia, Thailand, Indonesia, Vietnam, Japan, USA, and Australia. As part of the
invitation to participate in this study, permission was sought to record the interviews,
respondents were assured of confidentiality, and ethical guidelines adhered to (APA
Ethics Code, 2002). According to Perakyla (2005), by using interviews, researchers
could reach areas in people’s experiences of reality that would otherwise remain
inaccessible. Intensive interviewing allowed us an in-depth exploration of the practice
of coaching (Charmaz, 2006). Semi-structured interviews were used to obtain a rich,
in-depth account of the respondent’s experience because they did not impose any a
priori categorization that could limit the inquiry (Fontana & Frey, 2005). The
recorded conversations were transcribed and analyzed using an iterative coding
process. As the framework emerged, it started reflecting an insider’s view of coaching
practice (Charmaz). The findings were triangulated by checking with literature, and
interviewing respondents from various countries to confirm if the findings were
consistent with experiences across Asian cultures (Atkinson & Delamont, 2005). We
trust that our findings will provide the opportunity for readers to share their cultural

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experiences vicariously, thereby collectively extending their insights of working with
different cultures (Stake, 2005).
Limitations of the study. We interviewed ten coaches across Asia – this small
sample size is one limitation of the study, hence it is still exploratory in nature. Other
limitations included difficulties in communication; even though English was the
common language, it was difficult to understand certain accents over the telephone
line. Some respondents found it difficult to understand the questions, and we had to
reframe them a couple of times until the correct meaning was conveyed. Due to time
constraints, we were not able to spend enough time building rapport, and to conduct
follow up interviews; our findings show that the quality of information would have
been better as the relationship with the respondent developed. Triangulation using
data sources such as documents or observation would enhance the quality of the
findings and discussion.
Findings and Discussion
As stated in the introduction, the conventional understanding of coaching is based on
the following tenets: it is a partnership between equals; the coach must not advise or
tell the client what to do; the coach uses a process of creating awareness and self-
reflection using powerful questions; and, the client has all the answers within. In
addition, other commonly accepted practice beliefs include that a coach’s background
in terms of work experience and qualifications, gender, and the age of the coach are
not as important as the coaching process. In line with the understanding of Asian
ethos discussed in the literature review, the findings of our study bring out that the
conventional tenets of coaching do not hold true in the Asian context; some of the key
differences prevalent in Asia are presented below under thematic headings. All
names used are pseudonyms.
Theme 1: The Status of the Coach
The coach in Asia is not seen as an equal. He or she is seen as a respected elder or
teacher. This status is ascribed from the social hierarchy present in Asian society. As
David Chen, a coach from Singapore, states:
… a hierarchy exists in Chinese society – this is based on Confucianism
- relating to people on a hierarchy.
Explaining this further, coach Kelly Choi, based in Hong Kong explains:
They see the coach as someone more senior, more knowledgeable…
like a mentor – there is a teacher-student mindset – they expect a
mature coach – in terms of few grey hairs – this comes from
Confucianism especially for Chinese people.

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Kelly shares that while she has male clients who are from Australia, she does
not have male clients who are Asian. According to Kelly, one possible reason is the
traditional preference to be coached by a senior male coach who has ‘a few grey
hairs’. In fact, she mentions that even she would feel uncomfortable with a senior
male Asian client because of her cultural upbringing. Charlie Sukrit, a coach from
Thailand, concurs with this situation:
In Asian cultures seniority is important, and I would not see a young
person coaching a much older person. My Thai clients have all been
younger than myself, possessing less life and work experience than me.
Therefore, in Asia, the coaching relationship is not one of equals but the coach is seen
as a respected elder or a teacher. By virtue of this status, he or she is placed higher in
the social hierarchy and thus commands respect and deference.
Theme 2: The Role of the Coach
Flowing from the status, the role of the coach is understood as that of being a mentor
who shares his or her wisdom and insight. As David Chen (Singapore) shares:
…advice giving and mentoring has been practiced in Chinese society for
a long time, the father telling the son what to do, the grandfather telling
the father what to do. Therefore, my Chinese clients expect me to give
answers and advice – they see me as a solution provider.
The status of the coach and the role are interlinked and embedded in tradition,
David continues:
In Asia, including China and India, we focus a lot on wisdom, on
understanding, on insights, which have been part of our civilization for
thousands of years.
Thus, the coach is senior in the social hierarchy and so his or her role is seen
as one who gives advice and insight and looks after the client’s interests with parental
concern and care.
Theme 3: Expectations from the Coach
Since Asian clients see their coach as a respected elder who brings wisdom and
insight into the relationship they expect the coach to share this wisdom with them. As
Abe Kenji, a coach from Japan, explains:
…my Japanese clients expect me to give advice rather than ask questions.
This is typical for Japanese clients; they want my advice, solutions, and
suggestions. Because they know my corporate background, my clients
want to learn from my experience and insight.

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Speaking about her local clients, Cindy Chin, a coach from Malaysia, agrees,
… they expect the coach to give them ideas, advice, suggestions… when I
give them some suggestions, they are very happy.
From Thailand, Charlie Sukrit adds,
… my Thai clients have a tendency to have the coach give them an answer
to their problems, so I “share” a lot of information and that is
appreciated…In Asian culture clients appreciate a coach sharing his
knowledge, so that the coach would spend more time doing the talking.
The expectation from the coach for advice and insight is reinforced by Asian
tradition, which does not encourage people to think for themselves. As Kelly Choi
(Hong Kong) explains:
… in Asian culture the parental influence is very strong while growing up,
so we are accustomed to being told versus questioning and thinking for
ourselves.
Therefore, the Asian expectation is that the coach provides guidance and
insight, and solutions to the problems that the client is facing. Asking questions gets
some clients impatient and they insist on quick solutions.
Theme 4: Coach Selection
Since Asians see the status and role of the coach as a respected elder who shares the
benefit of his or her wisdom and insight with the client, the selection of the coach is
influenced by the education, industry experience, and age. Asian clients prefer
coaches who are older and more mature than they are, have greater industry
experience, are better qualified, and knowledgeable about socio-cultural issues and
traditions. Senior male managers prefer to work with a senior male coach rather than
a female coach. As Abe Kenji, (Japan) explains:
Industry experience and background are key points in selecting a coach in
Japan because Japanese are very seniority oriented people – there is
respect for age and experience.
In addition, David Chen (Singapore) exclaims,
…even my expatriate clients value me for my knowledge of Asian
economics, politics, social situation and of course Asian culture and
civilization

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The concept of social hierarchy and teacher-student relationship is so
ingrained in the Asian psyche that clients will look for coaches who conform to their
mental image of a senior mentor-teacher, whom they can look up to and depend upon.
Theme 5: Providing Direction
Based on the expectations that Asian clients have from the coach and the process, all
coaches adapt their process and style when working with local clients. In practice,
there is a strong element of advising, teaching, and giving suggestions. Some coaches
use ancient wisdom while others use contemporary management tools and
frameworks to teach their clients. As Kelly Choi (Hong Kong) points out:
Value for money for them is if they receive something from the coach.
So, I do share my thoughts and my views.
Abe Kenji from Japan agrees,
…my Japanese clients do not expect me to only ask questions – they want
my advice and suggestions.
He explains that since his clients are aware of his experience in industry they
seek to learn about his experiences and insights. David Chen from Singapore concurs:
… my Chinese clients expect me to give answers and advice – they see
me as a solution provider… they are very impatient with the process –
they want the answers!
However, over time, some coaches teach their clients to depend less on their
advice. As Angela Jin, a coach from Taiwan, explains:
In Taiwan a lot of people do not distinguish between a consultant and
coach – so in the beginning they seek advice and I give it - but after
about six months they learn how coaching works.
The need for direction from the coach is culturally ingrained in the Asian
ethos and has its roots in ancient tradition; it is also an integral part of their current
social structure and relationships.
Theme 6: Building Relationships
While building a rapport is important in coaching across the world, in Asia it is
necessary to have a deeper emotional connection with the client before ‘real’
coaching can begin. Often it takes as many as three to four meetings, and at times,
even as long as three months, before trust is established. Patrick Teo, from Malaysia
summarizes the sentiment of all the coaches,

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…it takes longer time to build the trust for them - to get to know me - and
to believe that everything they said is confidential…the depth of coaching
takes a while before it goes deep in to themselves, till then we talk more
about other things..
One of the reasons that it takes time to build trust is that in the majority of the
cases the coaching is paid for by the sponsoring organization, and the client is unsure
if the coach will report to the sponsor, despite the assurance of confidentiality by the
coach in the first session.
Angela Jin from Taiwan cautions that it is important to “cement relationships
before offering any feedback” otherwise clients might be offended or hurt with
feedback. Abe Kenji from Japan states that demonstrating care and affection for the
client is an important aspect of building the relationship; he finds it important to share
feedback “in a soft and indirect way” to avoid hurting his clients’ feelings.
This preference for building relationships means that a lot of coaching
happens face-to-face and only in few cases over the telephone. The Asian coaches we
interviewed themselves prefer face-to-face coaching as it offers proximity to build a
closer relationship and engage in a deeper conversation. As Angela Jin summarizes,
Clients prefer face-to-face coaching instead of the phone – even I prefer
to have meetings face-to-face. Because harmony is very important in
our culture, relationship building even before the coaching starts is
very important…When face-to-face, you can observe their face and
their eyes, and see if they are comfortable with you… you can see when
they are still uncomfortable…”
Thus, Asian coaches invest time, effort, and patience in building relationships
in the initial phase; this process is helped by face-to-face meetings.
Theme 7: Sensitivity to Social Context
Patrick Teo points out that Malaysian managers prefer initially to talk about how their
team members can develop, and only later do they feel comfortable addressing self-
development. In terms of their individual accountability for results, this coach
reflects:
I find that the managers - the Malays and the Chinese- look at their role in
the organization as a more of a team rather than an individual driving
results.
Furthermore, these managers think about the social consequences of their
actions on the team before setting goals. They consider what others around them think
and feel, and do not see themselves as “drivers of individual action”.

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This sensitizes us to the collectivist orientation in Asian cultures where an
individual prefers not to disrupt group harmony, nor do anything dramatic to stand
out from his or her peers.
In summary, the findings bring out how the deeply embedded concept of
social hierarchy influences the role and status of the coach in Asian culture. Whether
the social hierarchy draws its strength from Confucianism or Hindu tradition, it
shapes the expectations that clients have from the coach and from the process. All the
coaches we interviewed adapt their practice to align with the local culture in order to
help their clients move forward.
Implications of Findings for Coaching Practice
Thanks to globalization, the fastest growing economies in the world today are in Asia
(Sheth, 2008). One of the findings from this study is that the large majority of clients
(expatriates and local) work with multinational corporations, which have set up
operations across Asia. This means that there are tremendous opportunities for
international coaches in Asia. However, international coaches need to be aware of the
local ethos, and adapt their style to be culturally congruent. A process that works for
them in their culture may not be as effective in another culture; hence, they may not
be able to help their clients in the best way possible.
We propose a framework (Table 1 below) that will help international coaches
adapt their coaching style as they start to work with Asian clients. In essence, the
framework distills the answers to the research questions: The concept of social
hierarchy is deeply ingrained in the Asian ethos; it manifests itself in the coaching
relationship in the status ascribed to the coach as a respected elder and teacher.
Therefore, Asian clients often prefer to work with coaches who are senior to them in
age, experience, and qualification. Asian clients expect coaches to share their wisdom
and insight, and tend to seek the coach’s advice and direction. The dynamics of the
Asian ethos means that investing time in building relationships often precedes the
start of the real coaching agenda; and Asian clients would be very sensitive to the
impact of their actions on their social circle. The framework below offers a few
suggestions on how international coaches could adapt to an Asian ethos.

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Table 1: A Framework for Cultural Adaptation of Coaching for Asian Clients
Theme Description of Theme Adapting to an Asian Ethos
Status of
Coach Coach is seen as a respected
elder or teacher
Accept this position with humility and
grace
Refrain from ‘partnering’ or ‘co-
creation’ vocabulary at this stage
Role of
Coach To mentor by sharing wisdom
and insight
Get comfortable with the idea of being a
mentor
Accept that sharing wisdom and insight
is part of your role
Expectations
from Coach
To provide guidance, advice, and
solutions based on their
experience.
Use a more directive style at least in the
initial stages of the relationship
Talk about your insights from relevant
experience
Offer suggestions or possible solutions
for the client to consider
Selection of
Coach
Clients prefer coaches who are
more experienced, older,
knowledgeable, or better
qualified that they are.
Talk about your experience,
qualifications, certifications, and
professional successes to establish
professional credibility
Providing
Direction
Coaches need to provide
guidance, advice, and suggest
solutions, in many cases training
may be needed to plug
knowledge and skill gaps.
Share insights from your experience.
Offer possible solutions to the client’s
situation
Help the client build knowledge and
skills if and as appropriate
Building
Relationships
Coaches need to invest time and
effort in building a relationship
with the client – establishing
trust takes time. Clients will
discuss real issues only when
they are comfortable.
Spend time in building relationship and
trust – get to know the client at a
personal level
Don’t be in a hurry to get to the ‘real’
agenda
Give feedback only when the client is
really comfortable with you
Sensitivity to
Social
Context
Clients consider the impact of
their decisions and actions on
concerned stakeholders before
committing to them. They see
themselves as part of the
collective rather than an
individual driving results
independently.
Appreciate that the client lives and
works in a social context where his or
her decisions will impact those closest to
him or her
Clients will be hesitant to commit to
actions that put them dramatically in the
forefront

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Page 63
Conclusion and Suggestions for Future Research
The conventional understanding of coaching tenets and practice has its genesis in a
Western cultural ethos. Literature on cross-cultural leadership cautions practitioners
that management beliefs and practices do not have universal applicability but need to
be adapted to the relevant cultural context. The objective of this study was to explore
how coaching beliefs and practice in Asia differed from this conventional
understanding. The key findings suggest that in Asia, the coach is held in high esteem
as a teacher or respected elder. In many cases, the role that the coach is expected to
play is one of a mentor, who will share wisdom and insight. Thus, while selecting a
coach Asians tend to prefer someone who is older, has more experience, and is more
knowledgeable than they are. Furthermore, Asian clients often expect their coaches to
provide guidance, advice, and solutions to the various challenges they deal with. They
open up with the coach only once a relationship has been established and trust built.
Finally, coaches need to realize that their clients often consider the social implications
of their actions, and are sensitive to what other stakeholders will think; hence, they
will be hesitant to do anything that will dramatically disturb the group harmony.
International coaches who plan to work with Asian clients can use these findings to
adapt their coaching style to be culturally congruent. This will enable them to relate
to their client more effectively, thereby empowering the client to succeed.
We believe that this research only scratches the surface in understanding
coaching in Asia. Future studies could explore the differences between coaching in
multinational companies versus local companies, understanding how coaching needs
to balance local ethos with the demands of the multinational organizational culture,
and the effectiveness of current coach training curricula in preparing coaches to work
with clients from different cultures.
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Lina Nangalia ACC is CEO of Global Coach Trust. She is a doctoral student at
XLRI, India; her research interests include OD and positive psychology.
Dr. Ajay Nangalia ACC is MD of Global Coach Trust and visiting faculty at various
institutes; his research interests include cross-cultural leadership and executive
coaching.