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The purpose of this paper is to examine Chinese managers' perceptions of work ethic (work‐related values and attitudes) and to provide insights on how managers interact with their workers.

This is a qualitative study using a series of in‐depth interviews to draw state‐owned enterprises (SOE) managers' perceptions of work ethic. The inquiry process led to a single‐case level of analysis where data are aggregated to incorporate a thematic approach. Underlining theoretical frameworks that guide the study are a combination of Western and Eastern work ethic frameworks and cross‐culture management understanding of the concept of guanxi.

Five themes that emerged from data analysis became the five dimensions of Chinese managers' work ethic profile. In addition, the study revealed four overarching themes that influence managerial behavior in Chinese SOEs: the absolute power of the boss; work is the center of life; social network ties to the workplace; and place hope in the hands of the boss.

The paper provides comprehensive understanding of the Chinese management work ethic profile. Future studies should expand to include managers from different generations and industry sectors.

The paper highlighted the importance of matching cultural values with management practices. It identified differences between the west and east of their work‐related values and attitudes, which have practical implications for developing effective management strategies and practices when working with Chinese SOEs.

The paper provides an indigenous description of Chinese managers' work ethic profile and provides suggestions for future research.

South Africa is a developing country, and within this context, it is essential to be economically competitive and proactive. Various sources reveal that the national productivity has been traditionally low, and continues to remain low. Within the context of the international arena, this is unacceptable. If South Africa is to become a recognised role player in the international arena, it is imperative to increase productivity like China. This paper aims to focus on the issues involved.

A 65‐item inventory which measures seven conceptually and empirically distinct facets of the work ethic construct, i.e. the multi‐dimensional work ethic profile (MWEP) was utilised to critically distinguish between the Chinese and South African workforces. The samples approximated 150 subjects in each grouping. Findings which emanate from this study have distinct ramifications for the South African economy.

It appears as if a linkage exists between productivity and work ethic, as illustrated by amongst others, Hamilton‐Attwell and Du Gay and Pryke. Paradoxically, a number of other variables exist which impact on the productivity phenomenon, thus rendering a strict causal relationship between work ethic and productivity tenuous in nature. Despite this, it is a recognised reality that there is a substantive “negativity” in the work ethic of the South African labour force, possibly in relation to historical and cultural factors. The Chinese work ethic is diametrically opposed to that of South Africa.

In discussions with Chinese workers held in 2010, four primary schools of thought emerged: a firm belief that hard work will bring desired results; pride in personal accomplishments and hard work; fear of embarrassment or shame in case of failure; and immense patriotic pride in China and its achievements. It is the present authors' conviction that none of these apply to the South African labour force, and that most certainly could be partly responsible for the economic disparities between the two countries. Hence, additional research should be conducted to improve the current state of affairs.

Of the seven facets in the MWEP, six are positively slanted, while the other, leisure, can be construed as negatively aligned with a positive work ethic. Interestingly, if the Chinese sample is compared to the South African, this is the only facet where the latter obtains a superior score. The inference is clear: South Africans are essentially more concerned about having free time. In the overall context of the MWEP, this is a strikingly negative observation.

One of the major challenges confronting South Africa, since the triumph of democracy in 1994, is low productivity of labour. Therefore, comparing South African work ethics with that of China will enable South Africa recognize the gaps in terms of behavior towards work and stimulate the countries international competitiveness.

The association between income distribution and measures of health has been well established such that societies with smaller income differences between rich and poor people have increased longevity (Wilkinson, 1996). While more egalitarian societies tend to have better health, in most developed societies people lower down the social scale have death rates two to four times higher than those nearer the top. Inequities in income distribution and the consequent disparities in health status are particularly problematic for many women, including single mothers, older women, and women of colour. The feminization of poverty is the rapidly increasing proportion of women in the adult poverty population (Doyal, 1995; Fraser, 1987).

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 define and explore the group of emotions known as self-conscious emotions. The state of the knowledge on guilt, shame, pride, and embarrassment is reviewed, with particular attention paid to research on these four self-conscious emotions in work and organizational settings. Surprisingly little research on self-conscious emotions comes from researchers interested in occupational stress and well-being, yet these emotions are commonly experienced and may be a reaction to or even a source of stress. They may also impact behaviors and attitudes that affect stress and well-being. I conclude the review with a call for more research on these emotions as related to stress and well-being, offering some suggestions for areas of focus.

This chapter looks at the discursive dimension of the working environment in research and higher education organizations; more specifically at neoliberal managerial discourse and at how it participates in shaping the way researchers, teachers and support staff perceive themselves and their experiences. It is based on a multiple case study and combines an intersectional and a socio-clinical approach. The empirical data is constituted by in-depth interviews with women conducted in Ireland and Chile, and includes some observations made in France. A thematic analysis of individual narratives of self-ascribed experiences of being bullied enables to look behind the veil drawn by managerial discourse, thus providing insights into power vectors and power domains contributing to workplace violence. It also shows that workplace bullying may reinforce identification to undervalued social categories. This contribution argues that neoliberal managerial discourse, by encouraging social representations of “neutral” individuals at work, or else celebrating their “diversity,” conceals power relations rooting on different social categories. This process influences one’s perception of one’s experience and its verbalization. At the same time, feeling assigned to one or more of undervalued social category can raise the perception of being bullied or discriminated against. While research has shown that only a minority of incidents of bullying and discrimination are reported within organizations, this contribution suggests that acknowledging the multiplicity and superposition of categories and their influence in shaping power relations could help secure a more collective and caring approach, and thus foster a safer work culture and atmosphere in research organizations.

The argument here is direct, if tentative. Thus, most available evaluative studies agree that OD applications, globally, have substantial success rates, but this seems ironic in light of the common domination of culturally relativistic views. Many observers urge the culture-boundedness of planned change which implies low OD success rates. This paper is one in a projected series of qualitative tests about whether the irony is only apparent. That is, this series proposes to test for the congruence of the basic OD normative framework with various cultural patterns that can be encountered in the global analysis of today’s organizations. A high degree of fit between the OD Work Ethic and more or less discrete ideational frameworks will help dissolve the apparent irony.

Here, the specific task involves testing the congruence of the “Confucian Work Ethic” with an OD normative framework. The latter may be viewed as the “target” against which the fit of the Confucian Work Ethic is tested in a qualitative sense. High success rates are reported for OD applications in Confucian settings, especially in Korea where Confucian ideas have a substantial prominence. Here, Confucian comparisons with the OD Ethic imply a “good fit,” which is consistent with the similarly high success rates in Korea as well as elsewhere.

This chapter describes the disordered eating in sport problem and provides a critical overview of research in the area. It offers specific insights into how cultural practices in elite sport may be implicated.

In contrast to dominant medical perspectives, disordered eating in sport is discussed as a product of high-performance cultural contexts. The ways that practice commonplace in elite sport might contribute to disordered eating onset and maintenance are described. In turn, I also consider the experiential struggles of athletes with eating disorders and how this relates to dominant discourses in elite sport.

Elite sport culture, with its emphasis on surveillance, sacrifice, and success, reinforces disordered eating practices. Much of what is conventionally considered disordered eating, can be normalized when situated in the context of high-performance sport. Nevertheless, when functional disordered eating slides into mental illness, the mental toughness ethos works to silence and stigmatize athletes.

Research must broaden its focus to explore how social practices in elite sport normalize disordered eating and how prevention approaches can become more culturally informed and less individually driven.