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This chapter examines how hospitality and tourism researchers can use ‘expressive text’ (or writing) to express the lived quality of an experience in order to ‘show what an experience is really like’ rather than ‘tell what it is like’. Expressive text refers to written language forms such as narrative, poetry and metaphor that can be used as tools in research to vividly represent the meaning and feeling conveyed in an experience. The expressive text-based approach to researching lived experience provides a textual link between experience and its expression. For this reason, it is especially useful when working with lived experience accounts of phenomenological and hermeneutic research.

The expressive text-based approach suggested here is still a relatively under explored arena within hospitality and tourism research. As a relatively under explored arena, the rich insightful knowledge that can be gained from understanding practitioner experience is rarely a central focus of scholarly writings about the workplace in hospitality and tourism contexts. However, in order to be fully appreciated as a discipline in its own right and to advance knowledge of the field, understanding the typical and significant attributes of hospitality and tourism work will be decidedly helpful.

One of the difficulties of working with lived experience accounts is finding a suitable research approach that helps to both retain the lived elements of the experience and ensure the rigour of the inquiry. An expressive text-based methodological framework that has a phenomenological and hermeneutic philosophical underpinning is argued to be suitable for this purpose. Therefore, the focus of this study is to discuss such a methodology and explain the reasons for its content, style and structure in researching lived experience. The approach that is proposed here consists of a five-tiered textually expressive methodology that is employed to contextualise, portray and interpret the lived experience meanings in order to understand the significance of the experience in relation to relevant discourses in hospitality and tourism studies, and to consider implications for policy and professional practice. The guiding questions of the five-tiered framework cover the following issues: (1) What is the context of the lived experience? (2) What is the lived experience of this practice like? (3) What is the meaning of this experience for the practitioner? (4) What is the significance of the experience in contributing to the advancement of knowledge within the field? (5) What are the implications for practice and professional development?

To illustrate uses of this methodology in research, the study here includes an example showing portrayals and interpretations of the typical and significant lived nature of hospitality reception work. This shows and communicates the full meaning of the episode, circumstances or situation. The chapter then concludes with some reflections on benefits as well as tensions in working within an expressive text-based phenomenological and hermeneutic framework.

Working to improve organizations is the mainstay of organization development (OD) practice and includes figuring out the sources of workplace disruptions and dysfunctions. Casting aside the focus of most change-management initiatives, the organization, organizing intelligence (OQ) relies on paying attention to what people actually do, making meaning of complex, messy human-social organizing activities, in the interests of fostering productive workplaces. Resting on dialog with and among participants “feeling their way” as they organize their work, OQ is an exercise in synthesis rather than analysis. A holistic understanding of organizing activities is helped by exploring the roles of a triad of closely interwoven factors – organizing structures, work-practices, and relationships – in how people get things done, while understanding how these are interconnected. This chapter examines why the capacity for OQ matters, why and how OQ differs from widely practiced, technically framed, organizational analysis, and what distinguishes people with OQ from those with a more conventional interest in organizational change. A case study of the Dutch home-nursing organization, Buurtzorg, illustrates OQ in practice. With small groups of nurses who self-organize, this is a structure that changes both the way people work and their relationships, to the benefit of nurses and the quality of life and care of their patients, while reducing costs; clearly an example of a more productive workplace.

Jerry feels good as he leaves his office for the day. He takes pride in being CEO of a Healthcare System that provides much-needed services to the urban poor often in difficult circumstances. He reflects that his career has been an interesting journey. He had started as an accountant with Price Waterhouse, but found the work and time pressures very heavy. Wanting to spend more time with his family, he moved to the a health care system and rose to Controller. There had been a period while Controller when he wondered whether he had made an error in making the change, given the financial turbulence his health care system experienced with the transition to managed care. He experienced no less stress than at Price Waterhouse as he assisted his new employer to manage a turnaround to eliminate waste and reposition the system within a solid financial model. But he emerged from the turnaround with a new sense of direction and drive. Subsequently, seven years ago Healthhelp chose him as its Chief Financial Officer and he’s been CEO for almost three years. Today he’s excited about the new marketing plan he just reviewed which promises to give Healthhelp a bigger share of the home care market.

Spirituality is a concept that explains the spiritual dimension of human beings. Meaning of life, being together, and the bigger one's existence are the components of spirituality. In that manner, workplace spirituality is an area that endeavors to find the meaning of the work together with the community. Research reveals that workplace spirituality has several dimensions, and inner life, sense of community, and meaning at work are validly used. Though developing in the research area, misunderstandings and misuses of the phenomenon causes several dark sides. In this context, this chapter aims to reveal these in five aspects to contribute to enhancing the literature. The ambiguity in defining spirituality and religion is the first dark point in understanding workplace spirituality. Accepting spiritual executions at work as a tool for profitability is the second. The scarcity of awareness of executive leaders about workplace spirituality is the other. Considering the studies on workplace spirituality as a fad and the expected difficulties in developments about the area is the fourth. Finally, workplace spirituality-based misbehaviors at work are the last dark side, addressed in this study. In addition to the explanations in its content, the authors present a bibliometric analysis conducted by R. The chapter concludes with general evaluations and suggestions for future studies.

Spirituality in the workplace is a concept that has been emphasized a lot in recent years. However, the relationship of this concept with gender and discrimination has not been adequately addressed. Individual and organizational positive outcomes of spirituality in the workplace cannot be obtained when discrimination is in question. This is because the concepts of spirituality and discrimination in the workplace are completely opposite to each other. In order to prevent discrimination based on gender, sexual orientation, race, age, religion, disability and to establish spirituality in the workplace, organizations should follow awareness and training programs to eliminate prejudices of their management and employees, give importance to differences, develop an understanding of democracy and justice within the organization and development egalitarian and anti-discrimination policies and application. In this direction, while the differences are managed correctly, spirituality will be established in the workplace.

This chapter aims to consider workplace spirituality from a cross-cultural perspective. The terms workplace spirituality and culture are so intangible, and both start with the attitude and behavior of humans but are meaningful in a community. Because of the constraint of understanding these abstract settings, it is necessary to define and specify the dimensions of both concepts to achieve the aim of this chapter. In this regard, the section starts with the conceptuality of workplace spirituality and the dimensions of the term, which cumulate at individual, group, and organizational levels. It goes with the part of cultural dimensions in the light of Hofstede's (2001) direction, Chhokar, Brodbeck, and House's (2007) extension, and Sharma's (2010) derivation of cultural dimensions for national, organizational, and individual levels, respectively. After joining the dots, the chapter focuses on one of the most sacred research areas for academic literature, cross-cultural differences, and workplace spirituality. The last part of the chapter is the conclusion to point to final notes about the concepts and help guide future studies.

This paper defines and explores the concept of intelligent spirituality. It is a deeply-grounded, emotionally-inspiring, spirituality that is human-centered, pragmatic, and intelligent. While the name is new, the idea itself has a well-respected pedigree. The American pragmatist philosopher, educator, and activist, John Dewey, more than anyone else, defined the parameters of intelligent spirituality, demonstrated its usefulness in the modern world, and, perhaps most importantly, exemplified it as a living option in his daily activities.

For those interested in the contemporary “spirituality movement” – advocates, critics, or spectators – and especially how it affects today’s business organizations, the idea of intelligent spirituality, as discussed here, provides a useful set of precise criteria to evaluate some of the many changes which are occurring in corporate America and are defended under the banner of spirituality in business. Can one distinguish, for example, between legitimate and illegitimate spirituality? Are some forms of spirituality more useful than others? To what extent can spirituality play a positive role in contemporary business? Is spirituality necessarily related to coerciveness and intolerance in business? This paper explores the assumptions of intelligent spirituality and attempts to answer these questions.

The law-oriented short stories and novels of lawyer/English professor John William Corrington are receiving increasing attention from legal scholars. However, no one has analyzed the science fiction screenplays he co-wrote with his wife, Joyce, from a legal perspective. This article analyzes two such screenplays and concludes that they are “Socratic” texts whose narrative structures and epistemological processes work in much the same way that the traditional participatory exchange works in law school. My analysis explores the links between law, allegory and science fiction as intersecting methods to imagine the possibilities for the future.

Organizational researchers studying well-being – as well as organizations themselves – often place much of the burden on employees to manage and preserve their own well-being. Missing from this discussion is how – from a human resources management (HRM) perspective – organizations and managers can directly and positively shape the well-being of their employees. The authors use this review to paint a picture of what organizations could be like if they valued people holistically and embraced the full experience of employees’ lives to promote well-being at work. In so doing, the authors tackle five challenges that managers may have to help their employees navigate, but to date have received more limited empirical and theoretical attention from an HRM perspective: (1) recovery at work; (2) women’s health; (3) concealable stigmas; (4) caregiving; and (5) coping with socio-environmental jolts. In each section, the authors highlight how past research has treated managerial or organizational support on these topics, and pave the way for where research needs to advance from an HRM perspective. The authors conclude with ideas for tackling these issues methodologically and analytically, highlighting ways to recruit and support more vulnerable samples that are encapsulated within these topics, as well as analytic approaches to study employee experiences more holistically. In sum, this review represents a call for organizations to now – more than ever – build thriving organizations.