자연주의적 탐구조사(Naturalistic Inquiry)

Basics of qualitative research: Grounded theory procedures and techniques

According to W. Edwards Deming, American companies require nothing less than a transformation of management style and of governmental relations with industry. In Out of the Crisis, originally published in 1982, Deming offers a theory of management based on his famous 14 Points for Management. Management's failure to plan for the future, he claims, brings about loss of market, which brings about loss of jobs. Management must be judged not only by the quarterly dividend, but by innovative plans to stay in business, protect investment, ensure future dividends, and provide more jobs through improved product and service. In simple, direct language, he explains the principles of management transformation and how to apply them.

Out of the Crisis

How have Japanese companies become world leaders in the automotive and electronics industries, among others? What is the secret of their success? Two leading Japanese business experts, Ikujiro Nonaka and Hirotaka Takeuchi, are the first to tie the success of Japanese companies to their ability to create new knowledge and use it to produce successful products and technologies. In The Knowledge-Creating Company, Nonaka and Takeuchi provide an inside look at how Japanese companies go about creating this new knowledge organizationally. The authors point out that there are two types of knowledge: explicit knowledge, contained in manuals and procedures, and tacit knowledge, learned only by experience, and communicated only indirectly, through metaphor and analogy. U.S. managers focus on explicit knowledge. The Japanese, on the other hand, focus on tacit knowledge. And this, the authors argue, is the key to their success--the Japanese have learned how to transform tacit into explicit knowledge. To explain how this is done--and illuminate Japanese business practices as they do so--the authors range from Greek philosophy to Zen Buddhism, from classical economists to modern management gurus, illustrating the theory of organizational knowledge creation with case studies drawn from such firms as Honda, Canon, Matsushita, NEC, Nissan, 3M, GE, and even the U.S. Marines. For instance, using Matsushita's development of the Home Bakery (the world's first fully automated bread-baking machine for home use), they show how tacit knowledge can be converted to explicit knowledge: when the designers couldn't perfect the dough kneading mechanism, a software programmer apprenticed herself withthe master baker at Osaka International Hotel, gained a tacit understanding of kneading, and then conveyed this information to the engineers. In addition, the authors show that, to create knowledge, the best management style is neither top-down nor bottom-up, but rather what they call "middle-up-down," in which the middle managers form a bridge between the ideals of top management and the chaotic realities of the frontline. As we make the turn into the 21st century, a new society is emerging. Peter Drucker calls it the "knowledge society," one that is drastically different from the "industrial society," and one in which acquiring and applying knowledge will become key competitive factors. Nonaka and Takeuchi go a step further, arguing that creating knowledge will become the key to sustaining a competitive advantage in the future. Because the competitive environment and customer preferences changes constantly, knowledge perishes quickly. With The Knowledge-Creating Company, managers have at their fingertips years of insight from Japanese firms that reveal how to create knowledge continuously, and how to exploit it to make successful new products, services, and systems.

The knowledge-creating company

Social Psychology of Organizations

INTRODUCTIONReligion has always had a profound impact on business at many levels, processes and stakeholders (Drakopoulou and Seaman, 1998). Behavioral economists recognize this link and study its impact on different functions like marketing and finance (Minton and Kahle, 2014). This link is evident in studies that showed how different dimensions of religion was connected with entrepreneurship (Hoogendoorn, Rietveld and Stel, 2016) and its impact on stakeholders like consumers (Parameswaran, 2014). Religion has also been studied as a tool to curb unethical practices like earnings management (Du, Jian, Lai, Du and Pei, 2015) and also to enhance the ethical climate of business (Peifer, 2015) because of its emphasis on greater good and pursuit of high values (Stebbins, 1997). Often religion decides the internal sanctioning systems of individuals, and thus help them to create a meaningful and determined relation with organizations.Religion can be conceptualized in many ways. Often, we may conceive religion as a set of rituals and messages. Messages are universal good ideas that all religions propagate while rituals are mediums through which these messages are dissipated to the masses. Rituals of Daan in Hinduism or Zakat in Islam are in essence giving the message of sharing one's wealth with the less fortunate (Jintranun, Calkins, Sriboonchitta and Chaiboonsri, 2012; and Lala, 2013).The legal environment in a country also greatly influences the degree of impact that religion can have on any business environment. Paradoxical mechanisms and processes exist: on one hand, it is perceived that religion's impact on business is now declining while others believe that business is governed by yardsticks of religion. In the US, for example, in the case of Burwell vs. Hobby Lobby Stores, Inc. 2014, the Hobby Lobby argument states that "business owners were free to practice religion on their own time, but when they entered the commercial world, faith had to bow to secular law" (Selznick, 2015, p. 1353). Even in India, courts have banned religious activities in government offices ("PIL in Madras HC seeks to ban pujas in govt offices," 2011), but its strong influence continues. However, the same religion can be a major force in shaping how a business operates by imposing certain limits on its functioning. Islamic Finance is one such prime example where Islamic law (Shariah) and investment certificates (Sukuk) are important tenets in the industry (Radzi and Lewis, 2015). Any digression by business entities can lead to a severe loss of reputation, which may take a long time to regain (Jaques, 2015; and Ahmadova, 2016).Though a secular country, India is very much a deeply religious nation, and religious family-owned organizations are common phenomenon. The influence of religion on these organizations is omnipresent at all levels starting from the vision, mission and philosophy of top management (top management in most cases are the owners in family-owned businesses) passing through work culture, down to procedures and practices. It has been seen to influence the leader's decision making, their attitudes and emotional attachments (Fernando and Jackson, 2006; and Zaharia and Benchea, 2013). Elements such as food served in canteens become concerns for such organizations. For instance, Reliance Retail chain does not offer non-vegetarian products for sale as the religious beliefs of the Ambani family (promoter) and a large section of the shareholders forbid the consumption of meat (Karmali, 2013).The dynamic business environment and globalization have forced many traditional Indian family firms to upgrade their current management practices to global (secular) standards.In the academic domain, citation analysis of papers that study religion and business have shown that there exist three streams of research in the area of best practices: "performance issues, religion at work as well as religion, and personal ethics" (Gundolf and Filser, 2013, p. …

Professionalizing religious family-owned organizations: an examination of human resource challenges

In this study the authors borrow the concept of anasakti (non-attachment) and asakti (attachment) from the Indian philosophy of Anasakti Yoga to explain the relation between two emotional labor strategies of surface and deep level acting and burnout for accredited social health activists (ASHA workers or ASHAs).Emotional labor and burnout are widely associated with jobs that involve high customer interaction. Community health workers when interact with people have similar work requirements. Asakti-Anasakti are regarded as bi-polar emotional states wherein an individual high in asakti forms emotional attachments more quickly as compared to a person who is high in anasakti. Results from 116 ASHA workers bring forth that Asakti-Anasakti mediates the relationship between emotional labor strategies and burnout. Introduction The quality of the health care services delivered by community health care workers depends on the interaction between the caregiver and the caretaker similar to the service delivery in case of frontline employees and customers (Berry, Zeithaml & Parasuraman, 1985; Zeithaml, Bitner & Gremler, 2006). Customer is present at the time of service creation and delivery, this is in contrast to a product rich setting where a customer might not be present at the production site (Berry et al., 1985). In service setting the emotions displayed by employees have implications for customer satisfaction (Tan, Foo& Kwek, 2004) and in successful service delivery, therefore, emotions become an important factor in the health care service delivery. Healthcare workers are in close proximity of people for delivering healthcareservices; this makes their job rich in "people work" and therefore emotionally taxing through the performance of emotional labor (Maslach & Jackson, 1984). This close proximity also warrants them to display and/or suppress specific emotions that are desired for successful service delivery (Ashforth & Humphrey, 1993; Smollan, 2006). This tussle between felt and projected emotions gives rise to emotional labor which is communicated by the strategies of surface level acting and deep level acting (Brotheridge & Lee, 2003). The emotional state of these health workers decides which strategies would be used by them and, thus, will be associated with outcomes like burnout. Scholars have tried to find the relevance of Indian philosophical thought in the domain of management e.g. congruence of Nyaya Sutras to modem theories of management (Pandey & Singh, 2015a) and application of Sankhya philosophy in managerial decision making (Pandey, Gupta & Naqvi, 2016).We look into classical Indian texts for concepts and constructs that could refine this relation. Asakti and anasakti are two emotional determinants drawn from classical Indian philosophy of Anasakti Yoga (Gandhi, 1946). Asakti can be loosely translated as attachment and anasakti as non-attachment. We propose that asakti or anasakti levels in an individual mediate the relation between emotional labor strategies and burnout. Emotional Labor Emotional labor is the "process of regulating both feelings and expressions for the organizational goals" (Grandey, 2003: 97). It has also been referred to as "the process by which workers are expected to manage their feelings in accordance with organizationally defined rules and guidelines" (Wharton, 2009:147). Care and concern that a nurse shows to patients and a doctor's interaction with critical patients are examples of emotional labor in action. A bad mood, bitter experience, personal loss, etc. should not ideally affect their behavior with patients but, human emotions take its toll when there is a tussle between perceived and projected emotions. This tussle gives rise to the effort on their part to display desired emotions which can be seen as emotional labor. Like a sculptor needs physical effort to carve a stone similarly a community health worker needs psychological effort to carve a positive image in the minds of the beneficiary. …

Asakti-Anasakti as Mediator of Emotional Labor Strategies & Burnout: A Study on ASHA Workers

Rural women can be effectively utilized if empowerment can be used as a strategy for working women in rural settings. The author deciphers the transformation of structural empowerment to psychological empowerment through the mediating mechanisms of self-efficacy and perceived resource adequacy. Through a questionnaire administered to 80 women gram pradhans from rural India, it was found that self-efficacy and perceived resource adequacy mediate this relationship. The author then interviews ten of these eighty women to refine the understanding of the results. Empowerment of Rural Women The rural populace in India represents a significant segment of human capital that is not employed full-time. A section of this segment consists of women who are confined only to their domestic sphere of activity. Advancement in Indian economy warrants inclusion of these untapped resources and bring them par with their male counterparts. The potential inherent in this unused human capital can be realized through empowerment (Spreitzer, 1992). Panchayatraj Panchayatraj is a system of local self-governance in the Indian subcontinent. This system of governance is institutionalized in India and is aided by a separate ministry of Panchayati Raj whose mission is "Empowerment, enablement & accountability of panchayati raj institutions to ensure inclusive development with social justice, and efficient delivery of services" ("Ministry of Panchayat Raj," n.d.). Women were rarely part of the panchayat system in pre-Independence days. However, the 73rd Amendment Act, 1992, to Indian constitution mandated reservation of at least 1 /3rd of the seats in all panchayat councils and 1 /3rd of the gram-pradhan (head of the panchayat) positions for women. It was a landmark in women's political empowerment ("Women's Empowerment through Panchayati Raj," 2015). A gram-pradhan or sarpanch is the leader of the panchayat for the village. Background to the Study We chose women from rural areas for this study as scholars are of the view that studies relating to empowerment should focus on those areas where fewer choices exist for individuals in lives (Kabeer, 2005). Further, we chose the jobs of gram-pradhan (village head) for the study as they constitute the structurally powerful leadership position and at the same time practically and psychologically they remain powerless (Maeroff, 1988). It has also been found that empowerment level among women is lower as compared to the males (Hechanova, Regina, Alampay & Franco, 2006), thus, providing more reasons for such a study. From a sociological frame of reference, empowerment is warranted for changing the imbalance of power and structure in society (Leonardsen, 2007). In the pre-Independence era of India, women empowerment was assessed through access to education, the extent of child marriage, widow remarriage,etc (Subramaniam, 2004). Though the previously mentioned problems still plague the country, the present discourse centers on equality in the workplace and psychological aspects of empowerment. The economic angle to women empowerment relates to their share of the earned income and employment (Jayaweera, 1997). From apolitical frame of reference, empowerment refers to the presence of women in decision-making posts and elected offices (Beteta, 2006) with access to political and economic networks (Lindberg, 2004). The first step involves inclusion through granting them positions which are further strengthened by grant of empowerment. Women are now gaining structural empowerment through government actions and policies. Reservation in positions for women among panchayat members is one such constitutional provision in India (234D [2] of Indian Constitution).Democratic participation of women in female sarpanch villages have seen a rise. However, the improvements in service delivery is still an issue of concern (Sathe, Klasen, Priebe& Biniwale, 2013). …

Structural & Psychological Empowerment in Rural India

Background:Nursing turnover is a very serious problem, and nursing managers need to be aware of how ethical climates are associated with turnover intention.Objectives:The article explored the effec...

Trust, ethical climate and nurses' turnover intention.

Consumers have increasingly become more concerned about environmental degradation, wastage of critical resources and safety. Therefore, firms are adopting sustainability management practices to attract these conscious consumers. Product responsibility (PR) is an important indicator of corporate social responsibility (CSR) and sustainability management. This study examines the relationship between the board- and firm-level characteristics and the PR ratings of firms.,A temporal design with a lag of one year for a sample of 403 firms from the global emerging economies is analyzed for this purpose.,Hierarchical regression analysis shows that total revenue, board size, and board diversity have a positive effect on PR ratings.,These findings have implications for policy-level decisions on the composition of boards for the sustainable future of firms.,The study is one of the few studies that have looked into the factors affecting the PR ratings, which are an important indicator of the sustainable practices of an organization.

Jatin Pandey

Papers

Professionalizing religious family-owned organizations: an examination of human resource challenges

Asakti-Anasakti as Mediator of Emotional Labor Strategies & Burnout: A Study on ASHA Workers

Structural & Psychological Empowerment in Rural India

Trust, ethical climate and nurses' turnover intention.

Effect of board- and firm-level characteristics on the product responsibility ratings of firms from emerging markets