triodos - corporate social responsability and globalization

8/18/2019 Triodos - Corporate Social Responsability and Globalization

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Culture & Identity Final Paper

Triodos: a link between globalization, consumer activism and identity .

Name Arthur Meert

Student ID # 6044093 Always 7 positions, no letter I. Add a zero at thebeginning if only 6 positions.

E-mail address [[email protected]]

Course code EUS3006

Group number 02

Supervisor/tutor [Peter Peters]

Assignment name Final Paper

Assignment # 00 The end work of a course always carries the number 00.All other assignments are numbered chronologicallystarting with 01.

Attempt REGULAR REGULAR or RESIT

Academic year 20132014

Date 4-4-2014

Words 3835

Filename 20132014-EUS3006-00-REGULAR-6044093.pdf


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Table of content

Introduction ................................................................................................................................ 3

1. Triodos and liberalization and internationalization: consumer activism ............................ 4

2. Triodos and universalization: a new sense of distinction ................................................... 6

3. Triodos and westernization : a return to ethical values of ascetic Protestantism ................ 7

4. Triodos and respatialization : a return to a more human and local dimension ................... 9

5. Conclusion ........................................................................................................................ 11

References ................................................................................................................................ 12


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Introduction

The 21st century can be defined as the era of globalization (Bude&Durrschmidt, 2010). While

the Oxford Dictionary defines it as " The process by which businesses or other organizations

develop international influence or start operating on an international scale"("globalization",n.d., para1), Scholte (2005) explains that the concept can be understood from very different

(though very interlinked) perspectives - namely internationalization, liberalization,

universalization, modernization, and respatialization (p16). Two of them relate directly to the

economy: internationalization and the liberalization. While the former has allowed more

cross countries relations and thus more interdependence between them, the latter relates to the

removal of borders and other mechanisms to enhance "a world economy"(p16). However, as a

result of such phenomenon, some authors, such as Hertz (2001) has pointed out that big

corporations have become so influential that they are "silently taking over" the political scene.

Indeed, the economic factors have reached such a level of importance that big industries are

now influencing, almost dictating the political decisions.

Such observations have led certain people to realize that they could 're-gain' influence

through their consumption (thus influencing the big corporations directly) rather than through

their vote (only influencing politicians, who, according to Hertz (2001), have decreasing

influence). Such phenomenon is called political consumerism or consumer activism. It is

defined as "the actions by the people who make choices among producers and products with

the goal of changing objectionable institutional or market practices" (Micheletti in

Jacobsen&Dulsrud, 2007, p470).

The increasing number of enterprises featuring Corporate Social Responsibility (CSR)

principles is a result of such activism (Cowton&Thompson, 2000). What characterizes these

enterprises is their emphasis not only on the financial objectives but also, and mainly, the

social impacts it aims to have. Additionally, Marin & all (2008) have pointed out the

importance of identity salience in the effects of CSR on consumer behavior. It transpires from

their researches that "company's CSR initiatives allow consumers to identify with the

company on the basis of a perceived overlap between their own identities and that of the

company" (p66). Furthermore, the research shows that the more consumer-company

identification, the more loyalty the consumer will have towards that company. This notion of

identification appears to be quite relevant in the context of globalization. Indeed, Scholte's

(2005) three other approaches of globalization, namely modernity, universalization and

respatialization have led to what many authors call a crisis of identity (Scholte, 2005;

Giddens, 2001; Bude&Durrschmidt, 2010) .


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This paper seeks to link two dimensions resulting from globalization: consumer

activism and identity crisis. To do so, it sheds light on Triodos. It is a sustainable bank, an

example of an enterprise resulting from the influence of consumer activism which promotes

its CSR. Due to the limitation of this paper, the analysis focuses on Triodos advertising

(YouTube videos and first hand documents). The research question driving this analysis is

"How does Triodos uses the crisis of identity as a tool to foster their goal, and thus consumer

activism?". The paper argues that Triodos advertising seeks to create a sense of identity which

deal with the different dimensions of globalization that Scholte (2005) has listed. In the light

of Marin & all (2008) findings on the relevance of identity salience, it argues that such

identification process serves as a tool to target and fidelize a wide group of potential 'clients'

frustrated, to some extent, with globalization.

The first section of the paper presents the case study, Triodos and explains how

consumer activism responds to economic features of globalization, namely

internationalization and liberalization. Furthermore, it discusses how Foster's concept of

"economy of qualities" and "value co-creation" (2007, pp 711-717) relate to the identity of the

consumer. The second section discusses the universal dimension of globalization. It uses

Bourdieu (1986) Sense of Distinction and links it to the great emphasis put on ' choice' and

'differences' in Triodos advertising policy. It also introduces the idea of 'ethical capital' as a

new mean for distinction. Thirdly, it compare the bank's philosophy to the one of Ascetic

Protestantism (Weber, 2001) and show how Triodos tackles globalization understood as

modernization by bringing ethical values to its notion of identity. Through a discussion on the

concept of the "home comer" (Bude&Durrschmidt, 2010), the fourth section shows how

Triodos addresses the issue raised by respatialization. The conclusion summarizes how the

different issues resulting from globalization are tackled and brought into a new sense of

identity by Triodos advertising policy. Furthermore, it argues that bringing a sense of identity

to consumer activism makes Triodos, and CSR in general, a lasting and relevant tool forconsumer activism.

1.

Triodos and liberalization and internationalization: consumer

activism

As it was touched upon in the introduction, the prime goal of Triodos Bank is to propose an

alternative to traditional banks practices. According to its website, it was created in order to

promote a three way approach to the banking sector focusing on (1) people, (2) planet & (3)


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profit (Triodos, n.d.). It opposes the traditional profit driven approach that internationalization

and liberalization (but also westernization of values such as capitalism) of the economy has

tended to promote. Oppositely, Triodos Bank focus is to provide its investors to spend/invest

money exclusively in projects that support social, cultural or environmental positive changes.

Investing in the bank is thus definitely a form of consumer activism. Indeed, to refer to

Micheletti's definition, it allows its client, through their choice of banks to foster their goal of

changing the banks practices (mainly profit driven) towards positive societal changes.

By calling its clients "partners", Triodos clearly acknowledges Foster's concepts of

economy of quality and value cocreation (2007, pp711-17) that directly relate to the potential

of consumer activism. Indeed, these reflect the idea that one product life cycle is as much

influenced by its designers than its consumers and that, consequently, the consumers is a

powerful agent in the creation of the value of a product (ibid). In the case of Triodos, the bank

would not have had any relevance if no clients (should I say partners) had invested their

money there. This is even more relevant in the case of the sustainable bank who often

explains in its advertising that the only money being used in the projects they support is the

one being invested by the clients themselves.

Already one can observe how one can link consumer activism to the identity

dimension. Indeed, even if this paper does not discusses this issue extensively, the feeling of

not having influence of politics and governance as citizen must have implications identity-

wise. Triodos deals with such issue. Indeed, its philosophy is to re-places its partners as the

central actor influence policy making. They are the ones to decide whether they wish an

economy focused on sustainable and long term perspectives or if they prefer a short term and

exclusively profit driven perspective that other banks offer. This idea of the individual

influencing change comes back many times in Triodos YouTube videos. For example one

says "What you do everyday can make a difference", it also says "all these small acts can

contribute to a big change" (Triodos Bank BE, 2013a) another presents Triodos and concludes by stating "this is how you contribute to a better world"1(Triodos Bank BE, 2013b)

This first section showed how consumer activism can shift the role - and the identity,

to a certain extent - of a passive (non-influencial) citizen to a pro active (influential)

consumer. Follesdal (2004) supports such a claim as he states that one of the motivations

driving consumer activism is the construction of identity (self understanding or respect for

other) (in Jacobsen&Dulsrud, 2007, p471). Consumer activism can clearly be related to a shift

1 directly translated from French


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of identity. The coming sections shows Triodos advertising implies different features of such

new identity.

.

2.

Triodos and universalization: a new sense of distinction

By universalization, Scholte (2005) implies that globalization created a "wide synthesis of

cultures" (p16). Indeed, products and experiences have become more accessible worldwide.

For example, Chinese food, can be found almost as easily in USA than in China. Many

features of cultural identity have been diminished by the fact that one can find them

everywhere. Thus, it has been argued that universalization has led to cultural

homogenization(Scholte, 2005, p26). Considering Bourdieu's Sense of Distinction (1986),

universalization thus diminishes one's mean for differentiation, which closely linked to

identity building.

Indeed, in his book Distinction: A Social Critique of the Judgment of Taste, Bourdieu

(1986) discusses how people define themselves (or their class they belong to) through the

amount and use of their various capitals. He distinguishes two main types of capital:

economic and cultural capitals (he also mentions social and symbolic capital). According to

him "each class fraction [is] characterized by a certain configuration of this distribution [of

capitals] to which there corresponds a certain life-style" (p260). In this way, one's tastes, ie

one's cultural capital, is part of his/her identity as it relates to the social class one belongs to.

The point here is not to enter into a broad discussion of Bourdieu's work. However,

what is interesting here is how the sociologist explains that one's taste and preferences

contribute to define one's identity. Thus, he implies that people by the choices they make to

differentiate themselves from other, contribute to define themselves (their identity) in society.

From that perspective, universalization - implying an increased accessibility to cultural

features all around the world - partially alters/diminished the relevancy of cultural tastes and

preferences (cultural capital) as a mean to define one's identity.

From that last assumption one could try to apply Bourdieu's theory to the case of

Triodos. Indeed, in many of the YouTube videos advertising for Triodos, one can observe a

great emphasis on the idea that individuals, through their choices, have the power "to change

the future", "to set something new in motion": to be different. Many examples can be found in

various videos. In one video (Triodos Bank UK, 2013a), it says "start making a positive

change"; in another video, one employee being interviewed says "we are proud to show howwe are different " (Triodos Bank UK, 2012). The video "Triodos Bank. Welcome to


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sustainable banking" (Triodos Bank UK, 2011) goes even further. It firstly explains that "it is

a different kind of bank" in which they "do business differently"; a manager of an enterprise

being interviewed also adds that "we work with people who choose to work with Triodos and

that matters to us". Through this statement, one could argue that Triodos advertising is based

on the idea of choosing to be different

Thus, to come back to Bourdieu's theoretical framework, one could introduce another

type of capital: an ethical capital. The same way that one tastes would contribute to define

oneself; increasing one's ethical capital (in this case, being involved in Triodos) would also be

a mean to distinguish oneself. In such framework, one might see more clearly how Triodos

seeks to create gather its clients/partners around a certain common sense of identity.

So far, the paper has shown that Triodos contributes to build a sense of identity characterized

by (1) an active role to influence governance and (2) the choice to define oneself differently

(through ethical capital). The ethical dimension of Triodos identity is further explored in the

next section.

3.

Triodos and westernization : a return to ethical values of ascetic

Protestantism

Another aspect of globalization that Triodos advertising deals with is westernization. By

westernization, one approaches globalization as "a dynamic whereby the social structures of

modernity (capitalism, rationalism, industrialism, bureaucratism, individualism and so on) are

spread all over the world, destroying pre existent culture and local self determination"

(Scholte, 2005, p16). From that understanding, globalization has led to a certain

universalization of the 'good values'. However, as it appears more and more clearly

throughout the paper, Triodos does not necessarily go along these values. When comparingTriodos philosophy to one depicted by Weber (2001) on the Ascetics of Protestantism, one

sees many similarities.

In one video (Triodos Bank BE, 2013a) Triodos opposes the idea of an economy

based on individualism or capitalism (in its extreme sense). Alternatively it favors a greener,

more equal an more humane economy. Here, one can observe a first similarity with Weber's

observations that "wealth as such is a great danger; its temptation never end, and its pursuit

(...) is morally suspect"(p103) who adds that "The real moral objection is to relaxation in the

security of possession (...) distraction from the pursuit of a righteous life" (p104).


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Triodos project is based on the idea that it only invests towards positive changes for

human and society. More specifically, it focuses on positive social, environmental and

cultural changes (Triodos Bank, 2010). This goes along the approbation of the Protestant

ethics of the "rational and utilitarian uses of wealth (...) for the needs of the individuals and

the community" (Weber, 2001, p115).

Another important feature of Triodos is that it does not seek or pretend to offer the

best interest rates on the market. As it was explained above it rather focuses on the cause it

defends. This is closely linked to Protestant idea that "restraints imposed upon the

consumption of wealth naturally served to increase it by making possible the productive

investment of capital" (p116). While Triodos refers to investment and Weber to consumption,

the overarching idea behind it is similar: limiting one's spending (Weber) or returns (Triodos)

in order to allow productive, meaningful investment. In both cases, the emphasis must be on a

wider (and long term) perspective as opposed to the immediate satisfaction of consuming or

gaining more interest rates.

Additionally, Triodos, through its "Social Target Account" offers its investors the

opportunity to choose how their money will be used(Cowton & Thompson, 2000, p149). One

can thus choose to support an environmental cause as well as another one might support a

social cause (such as education for example) according to their interest. These investment

choices have similarities with the idea of "calling" that Weber (2001) described. Indeed, the

calling, as well as a (targeted) investment, is useful both in moral terms and private

profitableness (Weber, 2001, p108) as it provides a double return: financial (from the interest

rate) and social (from the investment being useful to a specific societal cause). Furthermore,

similarly to "the faithful Christian [who] must follow the call by taking advantage of the

opportunity" (p108) the Triodos investor takes advantage of the opportunity of investing by

defending an cause particularly important to his eyes.

Finally, the image of the 'iron cage' that Weber used is quite eloquent. What heexplained is that "material goods have gained an increasing [...] and inexorable power over

the lives of men" (p124) and that the idea of duty in one's calling is fading away. He

explained his fear that people will live in such cage, only driven by capitalistic and wealth

seeking motives (pp123-24). Triodos clearly responses to that by providing "a great rebirth of

old ideas and ideals"(ibid) of ethical, sustainable values. What is striking is that that very last

quote refers to one of the possible scenario Weber had imagined (hoped?) as a response to

such cage. In that matter, Triodos is clearly a rebirth ethical values of Protestantism.


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As the analysis showed, their philosophies are closely related. However, there is an important

feature that differs from one another: namely God. In the case of Triodos, one could argue

that the concept of "God" is replaced by the personal satisfaction of contributing to a more

ethical world. Given the limitation of this paper, the analysis does not go further into this

question.

4. Triodos and respatialization : a return to a more human and

local dimension

Another dimension of globalization on which Triodos advertising focuses on relates to

respatialization. On a practical level, this concept and its link to globalization is fairly easy to

capture. In agrarian societies, social relations were limited to a defined time and place (say

1pm at the church) and implied a physical presence, which Lyon (2001) also calls co

presence. Globalization, through new modes of transportations, and communication have

dissembedded the nature of social relations (Bude&Durrschmidt, 2010; Giddens, 2001). New

transportation means have helped to deal with both time and place as they allowed to travel

from one place to another in very short time (think of airplanes connecting Belgium to Spain

in two hours). New communications means have also dealt with this constraint of time and

place by allowing social relations to take place in two different places at any time. These new

possibilities of social relations are characterized by the absence of physical and personal

interactions - as one connects with an increasing number of people, one does not necessarily

take/have the time to get to know that person personally . At first, these possibilities opened

"the social arena of unlimited options of connectivity" (Bude&Durrschmidt, 2010, p483). It

gave the impression that "the world had become a small village". It is undeniable that such

respatialization have had very positive consequences in terms of worldwide travel,

accessibility, communications, and other aspects of globalization such as liberalization.However, Bude&Durrschmidt (2010) argue that the emotional dimension of such

phenomenon has been underestimated. As they explain, the facts that borders are being

removed for practical and economic reasons (EU, free market, free movement etc) does not

imply that they do not "continue to work in a pre-institutional sense as 'spaces of narrative

fidelity'"(p489). These symbolic, cultural borders are still relevant when it comes to identity

shaping. These borders still distinguish one's identity from the Other. The two authors explain

that respatialization has thus created a sense of 'homesickness'. This concept is closely related

to the crisis of identity that has resulted from globalization. Indeed, as the world has become


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such a smaller place where one can travel/communicate everywhere easily, one has lost his

feeling of belonging, his identity. Thus, as "belonging is tied to a social bond, through the

commitment to a social entity while globality is not" (p492), the 'homecomer' seeks to re-find

his identity by going back to his local roots. This does not imply that the 'homecomer'

neglects the global dimension of the world but simply acknowledges the importance of the

place where s/he can rest. Such acknowledgement is expressed to one's commitments towards

their local place (p493).

Additionally to that, Giddens (2001) highlights how the notion of trust has changed as

a result of the dissembedding of social relations. He explains how globalization has led to the

creation of an "expert system". These experts are individuals, which one does not necessarily

know (as a result of lack of personal and physical social relations), but trust based on faith but

also other guarantees of their expertise (diplomas, by control of regulatory agencies etc)

(pp27-29). However, this notion of 'trust' is closely related to the one of 'risk' and thus a

certain insecurity. In the perspective of the 'homecomer', one would assume that going back

to the local dimension also implies a higher degree of trust.

Triodos takes into account both these dimensions (home comer and trust) in its advertising

policy.

It emphasizes on its local, and emotional dimensions through different means. Firstly,

its leitmotiv is quite eloquent "Follow your heart, use your head". The notion of 'heart' clearly

refers to the emotional dimension and particularly to love. With the famous quote "Home is

where your heart belongs" the link between heart, emotions and local dimension is clearly

made. Secondly, in its different videos, Triodos always shows images of rather small groups,

mostly families (Triodos Bank BE, 2013a, 2013c; Triodos Bank UK, 2012, 2011). Again,

these images clearly link Triodos to a very local, familial dimension. This is further reinforced

through some interviews that it does (Triodos Bank BE, 2013c). When interviewing their

customers (or partners), only their first name is displayed. This gives the impression that

Triodos is a big family where everybody knows one another. Also, when presenting the

various projects, it is interesting to see that they are all based either in a country where the

bank has branches (while Triodos projects are certainly not limited to Europe) (Triodos Bank

UK, 2011).

The notion of trust is very linked to the local and family dimension. Indeed, family

and local people are people you have physical and personal relations with. Thus all the

previous considerations can be considered as underlying the idea of a regained trust.

Furthermore, Trust is explicitly mentioned in one video(Triodos Bank UK, 2011).


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Additionally, in that same video, managers of enterprises financed by Triodos explain in a

very spontaneous way how Triodos has helped them. This reinforce this idea of personal trust.

5.

Conclusion

Through this paper, the analysis has sought to show how Triodos has integrated the notion of

identity into its advertising policy. I have argued that Triodos has used the crisis of identity

that resulted from globalization to stress on a new identity for the costumers/partners (and

specifically for Triodos'). This new identity takes into account the different dimension of

globalization that Scholte (2005) has acknowledged. Firstly, Triodos introduces the idea of

individual who can have an active role in influencing governance through consumer activism.

Secondly, by stressing on the notion of 'choice' and 'difference', it stresses on the customer

opportunity to distinguish himself (as opposed to the homogenization of the world). Thirdly,

this active and different identity is granted with ethical values that goes against the

westernization of values such as capitalism or individualism. Finally, this new active,

different and ethical identity also stresses on local and personal dimension of social relations

thus providing a response to the homesickness the respatialization of social relations has

resulted to.

If one assumes that Marin & all (2008) article on the influence of identity relevance to

consumer behavior is valid and that Triodos is aware of such a fact, one could argue that their

advertising policy is well designed. From this assumption, it appears that Triodos targets, in

term of investors/customers, are people that are somehow frustrated with globalization. I

believe that such assumption appears to be valid. Indeed, the very fact of looking into another

system of bank reflects one's interest in alternative way of functioning to the modern and

global one. The example of Triodos, as an example of enterprise featuring Corporate Social

Responsibility, could be an archetype of typical future enterprise as it encompasses many

dimensions of crisis resulting from globalization: crisis of identity, economic crisis as well as

political crisis.

In terms of limitations, it must be acknowledged that only first hand documents from

Triodos website, as well as YouTube videos have been analyzed. Further researches should be

made on the extent to which advertising and actual facts correlates. Also, it would be

interesting to undertake interviews with Triodos clients in order to see if there is any

correlation between ethical and economic capital, relating this issue to Bourdieu's framework.


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References

Bude, H. & J. Dürrschmidt.

(2010). What’s wrong with globalization?: Contra ‘flow speak’ – towards an

existential turn in the theory of globalization, European Journal of Social Science,13(4), 481-500.

Bourdieu, P.

(1986). Distinction: A Social Critique of the Judgement of Taste [transl. Richard Nice].

London: Routledge, pp. 257-317.

Cowton, C & Thompson, P.

(2000). Financing the social economy: A case study of Triodos Bank. International

Journal of Nonprofit and Voluntary Sector Marketing (2001), pp 145-155

Foster, R.

(2007) Work of the New Economy, Cultural Anthropology, 22(4) , 707-731.

Giddens, A.

(1990). The Consequences of Modernity. Oxford: Polity Press, pp. 1-53.

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(n.d.). In Oxford online Dictionnaries. Retrieved April 2 from

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Hertz, N.

(2001). The Silent Takeover: global capitalism and the death of democracy. London:

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Jacobsen, E., & A. Dulsrud, A.

(2007). Will consumers save the world? The framing of political consumerism.

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(2001). Surveillance society. Monitoring everyday life. Buckingham: Open University

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Marin, L. & all (Ruiz, S & Rubio, A)

(2008). The Role of Identity Salience in the Effects of Corporate Social Responsibility

on Consumer Behavior. Journal of Business Ethics (2009), pp. 65-78.

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Chapter 1 ‘Globalization Debates’ (pp. 13-37).

Triodos Bank BE

(2013a). Faites de grandes choses avec votre argent . Retrieved March 30 from

https://www.youtube.com/watch?v=EVLkkDKxLN8

(2013b). La banque Triodos en une minute. Retrieved March 30 from

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(2013c). Pourquoi je suis actionnaire chez Triodos. Retrieved March 30 from

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Triodos Bank UK

(2013). Small Act. Big Change. Triodos Bank. Retrieved March 30 from

https://www.youtube.com/watch?v=9vFq6I4iMtw

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https://www.youtube.com/watch?v=ktBz6uu8oXI

(2011). Welcome to Sustainable Banking. Retrieved March 30 from

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(2010). Business Principles. Retrieved March 30 2014 from

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bank-business-principles.pdf

(n.d.). Nos valeurs. Retrieved March 30 2014 http://www.triodos.be/fr/la-banque-

triodos/qui-sommes-nous/mission/nos-valeurs/

Weber, M.

(2001). The Protestant ethic and the spirit of capitalism (Talcott Parsons, transl.).

London: Routledge. (1st edition 1930),
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