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This article reconstructs the conditions under which displaced persons are integrated into their workplaces with their hosts. It identifies the characteristics of this pathway and provides guidance on the support that should be provided to these people. This support is part of social responsibility. Theories on professional integration/labour market integration (LMI) have been categorised and then arranged in a logical order to determine the stages of this integration. Theories on professional integration support for refugees were also reviewed and examined in relation to this categorisation. Six stages characterise professional integration: getting a job, its sustainability and its wage adequacy, its security and sustainability, career continuity and employability, the fact of being a full and equal participant and being an integrated part of the workforce and the meaningfulness of that job. The level of professional integration marks the quality of this integration. Each level encompasses the previous levels. Displaced persons should be supported throughout their careers to go beyond technical and behavioural skills and take a more holistic view of their tasks to find meaning in their work. While most research focuses on getting a job as a characteristic of occupational integration, this study found five other characteristics that were ordered. It also links vocational integration with social responsibility and provides guidance on how to help displaced people reach the final stage of this integration.

The importance of auditors blowing the whistle when they encounter a situation of perceived wrongdoing cannot be overstated. Unfortunately, however, the initial report of wrongdoing is often insufficient to remedy the situation. Thus, this chapter investigates auditors’ whistleblowing persistence, measured as the number of times an auditor is willing to repeatedly report the wrongdoing, if he/she is not satisfied with the initial and/or subsequent responses received. Specifically, this chapter examines auditors’ persistence when reporting the wrongdoing of a peer auditor on the same audit team. Results show communication medium utilized within the audit team (instant message vs video) and client importance (high vs low) influence persistence in a 2 × 2 experiment. The manipulation for communication medium uses actual prerecorded videos and instant messages. Results related to one of our four hypotheses show that whistleblowing persistence is affected by client importance; that is, auditors are more likely to persist in reporting when working on a less important client. Furthermore, the findings suggest that client importance and communication medium interact such that communication medium affects persistence on more important clients, but not less important clients. Specifically, when working on a more important client, auditors are more likely to persist in reporting when interacting with their peers via video compared to via instant message. Given that whistleblowing persistence is often necessary to obtain a satisfactory resolution to the issue at hand, our results suggest avenues to encourage whistleblowing persistence should be further explored.

Intimate partner violence (IPV) is a social issue that continues to haunt humans globally. Despite the magnitude of research that has been conducted, the Sustainable Developmental Goals target 5.2, and the South African proposed National Strategic Plan on Gender-Based Violence and Femicide, South Africa experiences high incidences of IPV. In heterosexual couples, violence incidences are a concern that requires further research by scholars because cohabiting relationships are an increasing phenomenon within the African context. This study attempts to theorize from an African philosophical stance, focusing particularly on the African psychological perspective. In this chapter, The authors illuminate the nature and forms of violence that manifest in cohabiting relationships. This research explores participants’ experiences of IPV in cohabiting relationships.

This enquiry has been conceptualized using a qualitative constructivism paradigm with in-depth, unstructured one-on-one interviews. Interviews were conducted with 10 participants between the ages of 18 and 24 years recruited from the Thohoyandou Victim Empowerment Programme in Vhembe District in Limpopo Province, South Africa. Thematic analysis was used to generate themes while narrative analysis was used for the participants’ stories. Participants shared their self-reflections on their IPV experiences, deciding to leave their relationships, and threats from their partners when they tried to leave the relationships.

Legal systems govern social behaviour. They attempt to regulate order, collective peace and harmonious developments in society. The external social behaviour that law deals with is also a part of internal human behaviour. This external and internal nature of human behaviour, needs to be consciously studied and interlinked when legal systems desire elements of justice, equality, liberty, fraternity, dignity, integrity and unity for social collectivity. These elements, that legal systems guarantee come from an integration of individual and collective life on matters of social, political, economic etc., of various levels. The individuality and collectivity on these matters and levels are deeply psychological and spirited in sense as human behaviour operates through stimulus from inside to leave external effects outside or vice-versa through a function of thought-emotion-sensation-body complex. Thus, we see, our behaviour gets shaped by a two-way process of inner motivation and outer circumstance, individual and collective dimensions on a given matter and level. At this juncture, a critical study on this two-way relation in human behaviour and a set of unifying values to be identified for progressive intersections seem to be the future of legal systems for achieving greater goals of humanity. Additionally, legal systems that deal with justice are now becoming more than social, economic and political justice as new knowledge is revealing interrelations of spirit-mind-body or thought-emotion-sensation-body complex leaving us to think of new dimensions in justice. Thus, spirituality, as an exercise of human experiment and experience, provides a new scope for legal systems to deal with human and social behaviour to achieve order, peace and development. At this juncture, one even finds another unknown dimension gaining grounds and sinking to integrate or bring holistic responses to human problems and social challenges of the collective is the actual linking of spirituality through or with psychology or vice versa. Law and legalities of the thoughts and norms are interspersed in between these two disciplines. This is indeed a welcome trend as the psychological human and the social collective have become the axis on which every wheel of knowledge is tested and allowed to represent as spokes for inclusive, sustainable and harmonious inter-relational movement of things. One might see, know, feel or even ought to bear this interconnection that very often come in the actual spiritual practices where psychological dimensions emerge leading to wholesome experience of the state of our own individual and socio-collective nature. Among many kinds of spiritual experiences and experiments, two of them stand out for our legal consideration. One, an experience of timeless, space-less and boundless consciousness-awareness beyond life and world with which we witness, observe and understand the movement of things inside life and world, without our participation into them. Two, an experience of consciousness-awareness as power and force operating and animating through thought-emotion-sensation-body complex with our active participation in the movement of life and world. The former experience prepares the ground to remain free from all fetters of self-aggrandizing individualization before wider collectivity and, the latter experience prepares us to re-enter into wider collectivity to contribute with a freed sense of individualization, not imprisoned by its ego-aggrandizement that cuts the individual from the collective. These two spiritual experiences, one of the consciousness-awareness of freedom and, another of the consciousness-awareness with all potentials, when allowed to animate inside the human, it gives crucial understanding of the challenges of life and, pro-activation of solutions for those challenges that are extremely crucial for law and legal systems. A power of understanding the knowledge using spiritual experience of these two states of consciousness-awareness along with rationality, reason and logic, a strength operating through concentration of the energies in body aiding movement of knowledge, a harmony releasing itself through motivating-empathy and mutual-collaboration using knowledge and strength and, finally a near-perfect action operating through strategies, stages and steps in organizing daily life, human capital and all kinds of the systems of the world using knowledge, strength and harmony become our positive tools of empowerment. The combination of these two spiritual experiences of consciousness-awareness is useful to legal systems that look for solutions to human crises using interactive nature of individuality and collectivity on all issues of life, world and society. The chapter attempts to demonstrate that this kind of spirituality and its applied processes thus provide us the clue and strategy to achieve what the human nature and social existences of all kinds all over the world seek and aspire in the form of individual as well as collective peace, joy and compassion. It is also argued that this peace, joy and compassion that is spiritual in nature are in fact the origin and source of inspiration and stimulation for social, political and economic equality, liberty and fraternity in law, and the harmony and perfection of these elements seen as the justice that balances everything. The chapter demonstrates how applied spirituality can be used in law in the sense of law-making, judicial-interpretation, executive-governance, legal profession and finally a grand introduction of spirituality and its values into legal academics and research that are waiting to be liberated from the clutches of mere analytical knowledge of life and world moving towards new enriching powers of radiant collective life and wonderful harmonious world.

Spirituality has long played an important role in conflict and crisis management at both individual and organizational levels, and the interest in spirituality is increasing day by day. Spirituality gives meaning or purpose to one's life and minimizes the potential for conflict, so spirituality has a mitigating role in conflict and crisis processes. In addition, spirituality is thought to foster values such as equality, honesty, compassion, avoidance of harm, respect, peace, justice, forgiveness, sense of duty, reliability, good citizenship, gratitude, optimism, gratitude, love, dedication, and empathy. Therefore, it can be said that employees who have internalized such moral values will definitely reflect them in their actions and discourses in conflict and crisis situations and will achieve successful results. In fact, spirituality drives the behaviors of employees in both crisis management and coping with crisis management. In this context, it can be said that employees with a high level of spirituality can choose the integrative conflict style in conflict situations and can manage conflict positively and thus prevent a crisis from occurring. It is also foreseen that religious spirituality will play a positive role in conflicts and create a peaceful environment in organizations.

This chapter presents a spiritual or wisdom-based approach to development, its rationale, conceptualization, methods and examples of applications. The politics of being proposes that societies explicitly make the fulfillment (‘being’) of all its members – humans and non-humans – their main goal, which should guide the development and implementation of public policies. It stands in opposition to the current development paradigm focused on economic growth or ‘having’, and rooted in a set of modern western values – individualism, materialism, reductionism, anthropocentrism, etc. By nourishing our relational nature, the politics of being can address the root causes of the meta crisis the world is facing, reconciling human flourishing with sustainability and supporting the cultural evolution that is needed. It proposes a dialogue between wisdom and science, the two main areas of knowledge, to guide its design and implementation. It conceptualizes ‘being’ as the actualization of our truest ‘being’ and our highest ‘being’. This means that societies should provide the right conditions for their human members to express themselves and fulfil their healthy aspirations, as well as to develop human virtues and qualities. Wisdom traditions and spiritual teachings offer relevant insights into the nature of human fulfilment and the process of spiritual evolution that can be applied to societies. They emphasize the cultivation of spiritual values and qualities such as love, peace, happiness, life, mindfulness, mystery and the understanding of interconnectedness. In recent decades, these qualities have become areas of scientific research and been at the core of social change and development initiatives. Together they can serve as the foundations of the politics of being and allow to identify actionable public policy agendas in many sectors mainly based on existing examples.

This chapter has been specifically written for readers interested in incorporating positive education into practice. Expanding on concepts and models first introduced in Chapter 1, it starts with an overview of commonly used wellbeing models and frameworks from positive psychology adapted for application in schools. The chapter also explores the significance of positive education in enhancing educator wellbeing and shares experienced-based insights on how positive education has been implemented effectively, or not. As part of this, the chapter identifies common implementation challenges and offers key recommendations for achieving success. Aligned to this book’s overarching objective of connecting theory with practice, it provides empirical and practical insights, including a Positive Psychology in Practice case study of a UK educator’s experience with embedding positive education in further education (FE).

Professional and corporate codes of ethics (Codes) are commonly used, but they are not consistently effective. Research has indicated the importance of values included in Codes, but there is little research exploring how to improve the effectiveness of Code values. There are proven pedagogies that can be used in ethics training, notably, the values-focused approach known as value self-confrontation (VSC). VSC comes from the field of psychology and has been researched for over 50 years. This theory-based methodology is effective at increasing the importance of targeted values and positively changing attitudes and behaviors. Based on our thematic review of extant VSC literature, we develop a simplified VSC implementation strategy and instrument called code value self-confrontation (CVSC). CVSC involves a self-confrontation between a participant’s personal values and the values of the organization. This confrontation can create value dissonance in the participant, which can increase the importance given to the values of the organization. VSC has been effective at positively impacting pro-organization behaviors as well as societal issues such as equality, race relations, and environmentalism. By increasing the importance of ethical values, organizations can be rewarded with behavioral changes that translate into more ethical work behaviors and decision-making.