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Tapping into an organization’s stories provides an opportunity to examine the organization’s culture and promotes understanding of ways an organization represents itself. Using a communication audit research method to examine organizational culture at a healthcare facility in the southeastern United States during a major change, the study reported in this chapter examines interplay among public relations (PR), human resources (HR) management, and corporate social responsibility or sustainability programs. Use of this research method enabled identification of consistently recurring cultural themes. The results provide support for PR and HR playing an integral role in advocating for and supporting the culture of organizations, although that role may be more implicit than explicit. Findings suggest that corporate social responsibility can be an integral part of organizational culture, and may work best – serving as a source of employee pride – if efforts develop organically from within the organization with employee support.

This chapter addresses the potential for knowledge, learning, and collaboration (KLC) cultures in public sector organizations. Public sector organizations are among the most complex for introducing or nourishing a KLC approach because there are multiple levels of cultures with varying levels of influence. We describe these complex cultures as tiers. First, we define public sector organizations’ business goals, purpose, and strategies. Then, the authors translate and interpret all five levels of culture for public sector organizations. The chapter also details the nature of cultural complexity, namely the four tiers of public sector cultures: (1) the company culture (Tier 1); (2) the public service culture (Tier 2); (3) the culture of the external environment (Tier 3); and (4) the internal KLC cultures (Tier 4). This chapter establishes a framework for describing an organization’s complex culture and determining the best KLC approach for the context.

From the mid-1980s to the mid-1990s, several prominent feminist legal scholars made a case for “difference feminism.” Inspired by psychologist Carol Gilligan’s classic text, In a Different Voice, these scholars argued that social relationships, caring, and the emotions should be recognized as important to jurisprudence and legal regulation. Today, difference feminism is no longer a dominant movement within legal scholarship, but reformers are bringing “mindfulness,” “emotional intelligence,” and attention to relationships into law and business – a development dubbed “therapy culture” by its critics. This essay describes some of the manifestations of therapy culture in law and argues for more feminist engagement.

The aim of this chapter is to present and discuss the theoretical framework that the group has set up for the research presented here. We deal here with the following topics:•a clarification of the general concept of culture adopted by us, and especially of culture of democratic countries•the concept of military culture, along with its subcultures, and the process of change in its dimensions of de-militarisation of societies and re-militarisation of the militaries•a discussion on the possibility of a cross-national research on the subject.Discussion leads us to realise the possibility and the convenience of a research as such. Therefore, we materialise our intent to carry on an empirical research on the civil–military cultural differences in Europe in comparison with results already obtained for the U.S. (but it can be employed in non-European countries too, where living conditions can be assumed to be that of all modern democratic societies).In order to do that, we agreed with several guidelines for our research project, i.e., one basic assumption and three working hypothesis.

In the long term, all organisations may be temporary. Some, however, are more temporary than others. Temporary organisations are designed not so much with an eye on enduring as on accomplishing a specific task. In this chapter, the authors explore paradoxes, understood as persistent mutually defining oppositions that occur at the intersection of ‘the temporary’ and ‘the enduring’. To do so, the authors discuss the concept of memory, which we use to explore the process of preserving and reproducing memories of people and events as a bridge between the temporalities of organising that are past and were never intended to endure, and those that are ongoing. By reconstructing one case of the European Capital of Culture initiative, the authors discuss memory as critical to temporary organisations in the sense that temporary organisations always have a memory that affords continuity: hence are enduring. The authors argue that there is endurance in the temporary and temporariness in endurance: expressing the paradoxical essence of organising.

The proliferation of zero-tolerance behavioral policies and the presence of school resource officers (SROs) are receiving justifiable scrutiny for the deleterious effects they have on students’ functioning. While many have argued the convergence of these policies thwart the development of Black and Latino boys, critiques examining the experiences of Black girls are scant. Disaggregated disciplinary data from across the country reveal “… black girls are suspended at higher rates (12%) than girls of any other race or ethnicity and most boys …” (U.S. Department of Education Office for Civil Rights, 2014, p. 1) suggesting that when it comes to schooling, Black girls are, indeed, “pushed out, overpoliced and underprotected” (Crenshaw, Ocen, & Nanda, 2015, p. 1). The authors of this chapter argue that youth advocates can use hip-hop culture, a tradition rich with resistant prose, to develop critical consciousness and engage Black girls in discussion about socially contrived binaries that reinforce the STPP. The authors demonstrate how the anti-oppressive lyrics of women emcees (e.g., Rapsody, Sa-Roc) can foster therapeutic alliances and dialogues with young Black girls, and how these lyrics might serve to inspire Black girls in composing their own counterhegemonic autobiographical narratives to resist the school-to-prison pipeline.

This chapter approaches the topic of teaching the Western scholarly tradition in non-Western countries like the United Arab Emirates (UAE) from three perspectives employing the following metaphors: as a Public Servant motivated by public service to the goals and aims of the country’s development articulated by UAE rulers and its citizens; as Cultural Diplomat, representing the Western tradition and its scholarly achievements while respecting other traditions; and as Intellectual Imperialist, aiming at a colonising incorporation of the UAE into the Western academic world.

The main methodology adopted is the Weberian ideal type, located within a comparative and historical context that produces the metaphors as analytically possible perspectives as a western expatriate faculty member. Additional critique is drawn from Bourdieu, Said, Freire, Giroux, Foucault, Goffman and cross-cultural organisation studies.

The findings consist of an analytic framework consisting of public servant, cultural diplomat and intellectual imperialist as a set of conceptions for analysing possible orientations of Western expatriate academics in developing countries.

The implications are threefold: on a personal level, what experientially does each of the metaphors mean for one’s sense of identity, profession, values and relationships; on a pedagogical level, what principles and values distinguish the curriculum and teaching styles as well as orientation to Arab and Islamic scholarship; and politically, what is the potential impact and unintended consequences for the indigenous culture, sovereignty and societal survival of a country under the heavy influence of globalisation. The contention of this chapter is that one cannot avoid adopting one or more of these roles and may even perform in contradictory ways.

The originality is in establishing a new set of analytic categories drawing on post-colonial, diplomacy and critical studies.

The Beagle Bay Immersion Program is a Christian Service-Learning experience, which facilitates opportunities for secondary school students to experience unique expressions of cultural diversity found in remote Aboriginal communities of Western Australia. Through engagement in the program, students undergo a process of experiential learning, identifying core social justice issues present in a broader Australian social context, and helping to address identified community needs. This immersion program is conducted as part of the Christian Service-Learning Program at a Perth-based Catholic Secondary College in Western Australia. The Beagle Bay Immersion Program serves as an opportunity for students to engage in acts of discipleship, modeling values of social and cultural inclusivity as a means of enriching their own communities. Underpinned by core Gospel values, the program aims to actively promote a “spirit of solidarity and service to others” (Prendiville, 2016, p. 42) both among the immediate participants and the wider school community. Presented in this chapter is an examination of the values which guide the College’s Service-Learning Program and the ways in which the Beagle Bay Immersion Program facilitates attitudes of inclusivity by exposing students to diverse populations. Christian Service-Learning can serve as a means through which students can circumvent barriers that preclude exposure to diversity. The Beagle Bay Immersion Program seeks to build relationships through service, which benefit both the College and Beagle Bay Communities, providing students opportunities for personal, spiritual, and academic growth while fostering a culture of inclusion.

This chapter analyzes how institutional pressures have allowed for continuities as well as brought about changes in modern police organizations in Korea. When facing a legitimacy crisis, the Korean law enforcement system has typically responded with organizational restructuring. Strong myth-building patterns compensate for the lack of moral legitimacy of the police, particularly under authoritarian-military regimes that suppress democratization movements in Korea. Even after seemingly radical organizational changes aimed at placing the police under democratic control, highly institutionalized core structures of the police remain in place. Performance reform after the economic crisis, which was proceeded from reformers’ shared belief in the market-driven solutions, diagnosed the Korean police as a big, inefficient, and self-serving bureaucracy, a diagnosis that eventually caused gradual deterioration in the taken-for-grantedness of policing activities. The internet and social media made the Korean police even more vulnerable to external challenges and a questioning of its legitimacy.