Search results

Concerns the stances that Indian and UK managers take towards ethical issues at work. This topic is part of the broader cross‐cultural research agenda on managerial values. Makes a contribution to the subjects of business ethics and corporate citizenship. The responses of samples of Indian and UK managers to ethical issues were classified, using a research instrument called Redundancy, by eight ethical stances that are defined in a conceptual framework presented. The results are used to clarify issues that arise from the literature about Indian and UK managers’ values. The tentative findings are that Indian managers’ ethical stances were similar to those of Western managers but that, compared with the UK respondents, they were more likely to experience ethical tension between their personal, espoused, stances and those they took at work. The preference for a pragmatic, ethical puzzle, approach to issues, that was reported by both Indian and UK samples, is seen as a problem in developing good corporate citizenship. Presents an agenda for future research.

Summarizes the findings of a research project into ethical awareness and the relationship between individuals′ own ethics and those within their own organization. Concludes that a majority see their work in a professional ethical light and believe their organizations are ethical too. However, ethical tensions produce ethical “grey areas” making “pure” business decisions appear an illusion. Recommends that ethics should be openly discussed and that organizations raise the level of ethical awareness.

Anyone attempting to write anything on the subject of development has to immediately confront the inherently contested and normative nature of the concept. Such have been the conceptual, theoretical, methodological and substantive debates over development that it has been seen as a concept, and indeed field of studies, in crisis: its aims, agents and unit of development have been questioned and challenged (Pieterse, 2001, Chapter 1). Development is ‘an idea, an objective and an activity’ (Kothari & Minogue, 2002, p. 12) that consequently gives rise to debates over theory, policies and aims. As Pieterse and Kothari and Minogue go on to argue, such debates cannot be separated from relationships of power and the different paradigms and ideologies that shape intellectual discussion, stakeholder perspectives and decisions in policy-making institutions.

This chapter explores the vital connection between ethics and community development, underlining the fundamental role of ethical considerations in shaping fair, just, and sustainable communities. It begins by emphasizing that community development is inherently ethical and delves into the concept of ethics, examining ethical theories like consequentialism, deontology, and virtue ethics in the context of community development. Real-world case studies from diverse countries, such as South Africa, Australia, and India, are interwoven throughout the chapter to provide practical insights. These case studies illustrate the complexities of ethical implementation in community development, from navigating power dynamics to addressing conflicts of interest and balancing immediate needs with long-term sustainability. The chapter also explores macro-level considerations, highlighting the need for systemic change to create a more just and equitable society. It guides practitioners on integrating ethics into their work, establishing a strong moral framework for community development. Continuous learning, reflective practice, and adaptability are underscored as essential in responding to evolving societal contexts, norms, and challenges.

This chapter explores the ethical dilemmas that emerged in situ from an ethnographic study in collaboration with Latin American children and youngsters. It was developed in the challenging conditions of isolation and lockdown, during the COVID-19 pandemic. In such times, a group of eight researchers from different geographical locations in the Americas looked into the ways children reorganise, reconstruct and reinterpret their daily lives in social isolation. The methodological approach, which enabled dialogue and conversation, began through a system of correspondence – in oral, written, recorded, drawn, photographed and audiovisual forms – among Latin American children. The expectations about the viability of this fieldwork modality brought, from the beginning, ethical challenges that required continuous adjustments, agreements, rectifications, adaptations and explicit reflection on such ethical aspects. Here we focus on three challenges that we analyse individually, although in practice they were interconnected. The first one was the dilemma regarding perception and use of time. The second ethical challenge is based on the fact that we recruited the young participants through friendships and kinship networks that each of the eight researchers previously had. The third challenge was connected to the decision to communicate through letters (a markedly confessional, private and intimate epistolary genre) that were both intervened by our ‘special’ position and also taken as ethnographic documents. In our fieldwork, in the specific spatial and temporal situations we worked, we understand the self as emerging from intersubjectivity and knowledge relations as co-created between researcher and researched. Thus, ethical decisions are made during the research process itself and, for us, in situ ethics entails a reciprocal commitment, between children, youth and adults as co-researchers, to adjust themselves to the developments and boundaries of the ethnographic field. This also allowed the participants to manage the adjustments in this specific and situated context that circumscribed everybody, seeking answers in conversations and paying careful attention to the situation.

From one Graduate Diploma Secondary student taking a pro-diversity course that both authors had a connection with there was a very angry response, encapsulated by the statement “This course made me feel guilty to be an Australian”. We are aware that negative student evaluations can be part of the territory for tertiary teachers working in diversity courses. The purpose of this paper is to explore the students’ confronting comment which will be construed as a type of offer that is being extended to us – an offer that we are refusing. We draw on Deleuze and Guattari’s notion of “exterior assemblages”, and we shift our gaze to consider “what constitutes the territory” that is our response to the pre-service teacher’s evaluative claim.

The specific methods we deployed involved an eclectic appropriation of various tools. We embarked on this process of exploration by journaling, collective reflection and informal discussions with other colleagues. Our journals responded to the question: What constitutes the place that is the territory that is our refusal of the student’s offer? In order to explore this place we: kept a hand-written journal; used conventional text and arts based practice techniques in our journaling; discussed our journal entries periodically (face to face, via Skype and via e-mail); discussed this project with colleagues – giving them knowledge that we were doing this – and that we might write journal entries about these conversations; and read a variety of relevant texts We engaged in these processes for a three month period. At the end of this period we shared journals, and set about the task of analysing them. We engaged in a number of analyses and detailed our findings over the next month. Further, over a longer period of time we engaged with this incident and our journal entries and presented a series of in progress papers at a variety of conferences and seminars. The analysis of the data generated involved discourse analysis and dialogue.

A series of key discourses were identified and listed in the paper.

The key identified ideas are briefly linked to a series of implications for practitioners.

One of the key practical implications is the suggestion that where disagreements surface in education that one response to such moments might be for the parties to consider where they are located.

The paper outlines a way of thinking about disagreements that has useful implications when considering issues relating to pedagogical strategies aiming to work towards social justice.

The paper is an original response to a critical moment that occurred for two lecturers in pre-service teacher education.

Fundamental “purposes” of Australian police organizations are examined, not with a view to solving the complex and ongoing question of an accountable police mandate, but to consider the difficulty of its reconciliation with the new managerialism sweeping numerous public organizations in Australia – police organizations included. Briefly explores the purposes of policing and a problematic police culture as a lead in to a discussion on the possibly deleterious effects of new managerialism and its associated management faddism. Problems associated with the theory of managerialism, which police managers may not be aware of, are explored: managerialism and economic rationalism; management fads and tool tropism; managerialism as a thinly veiled control agenda; and the potential human costs to police officers arising from managerialist approaches. Suggestions are made for ways forward for police organizations which include a recognition of the down‐side of managerialism and a suggested shift away from a belief in a purely rationalistic organization to one which recognizes and accommodates an actor’s “voice” as a legitimate input to growth, learning and institutional development.

This paper aims to analyse the conceptual bases of the related terms of “host” and “guest” in Chinese and reveal essential, though overlooked, cultural differences that relate to “hospitality” in Western and Chinese cultural contexts.

A presupposition of this conceptual investigation is that culture manifests itself linguistically. The analytic approach used here is textual analysis. Confucian classical texts are the main source of evidence for examining the conceptual commitments of the Chinese characters 主 and 客 and their corresponding practical expressions.

Cross-cultural comparison reveals asymmetries between the term “hospitality” and its Chinese translations, etymologically and culturally. This study demonstrates how the Chinese 主–客 paradigm is both hierarchal in nature and centred on the role and interests of the host. It further compares this paradigm with its Western counterpart along five different dimensions.

The specific Chinese norms for the host–guest paradigm synthesized here could prompt both academicians and operators to question the cultural attachments associated with hospitality by participants and the cultural differences in hospitality transactions and management. The cultural sensitivity modelled here is intended to facilitate harmony between a hospitality setting and the culture in which it is embedded.

This conceptual paper is the first in the Anglophone literature to explore the Chinese cultural roots of the concepts “host” and “guest”. The linguistic perspective used in this study allows the concept of “hospitality” to be studied cross-culturally and in an interdisciplinary way, addressing a blind spot in the extant hospitality literature.

This paper examines the ethical tensions in social entrepreneurship (SE) research by focusing on the ethical consequences of obtaining ethics approval in a university in the developed world while executing fieldwork for data collection in a developing country. It aims to offer insight into ethical research practice to protect vulnerable research participants from being further silenced and marginalised by the dominant social order that developed world universities embody.

The ethical tensions are described through narratives drawn from a Filipino Ph.D. candidate's experience. The candidate obtained ethics approval from the university in New Zealand and collected interview data from social enterprise beneficiaries in the Philippines. A critical reflexive lens carves a space for a deepened understanding of these ethical tensions.

This paper offers critical insights into ethical SE research involving participants from vulnerable communities. These insights suggest that closer consideration needs to be given to contextual sensitivity, particularly on the part of researchers and research ethics committees, in crafting ethical data collection protocols. Findings also show how it is important for the indigenous researcher to filter ethical protocols through their local knowledge.

The paper uses critical reflexivity to examine ethical tensions in SE research involving vulnerable beneficiaries. It offers insights into ethical research procedures and practices that engender mindfulness of the contextual and relational aspects of doing SE research in the developing world.