When work feels like family, employees keep quiet about wrongdoing

Culture and adolescent development

Technology commands our life in a substantial manner. It has totally altered the way we communicate and process the information. Day by day improvements in technology have totally removed the borders that kept people of different areas apart as actually these boundaries don’t occur on the worldwide web. In this period of technology, Internet plays an active part in almost every field of life. Through advanced technology, users can interconnect with each other by using diverse platforms. When technology is solution of one problem it is also on the other hand causes of other problems. The corona virus quarantine, which compelled millions of people to work from home, has also accelerated the use of online communication technologies, resulting in even less human interaction than previously. Cyber bullying is now possible because of technological advancements, and youngsters are especially vulnerable to online harassment. There is a strong bond between organizational culture and technology. Organizational cultural can be defined as the common perception held by the organization’s members in a system of shared meaning. The dominant culture in an organization being the core values that are shared by a majority of the organization’s members. Culture is so essential for a technology organization as it defines the clear-cut boundaries present between one organization and others. In this paper we would like to compare the cultural values of the technology industry to culture values of another industry and we will observe the comparison, the effect of cultural values and the amount of users of different technologies in Pakistan.

SMEs are the backbone of the local economy and require contextualized and adaptive leadership and human capital management strategies. This article aims to describe the indigenous values-based leadership model implemented in Aglaia Shoes Cleaning-a shoe-care SME in Malang City-and how it contributes to strengthening human capital. The service activities were carried out through a participatory and educative approach, including soft skills training, structuring work structures, and preparing simple SOPs based on local cultural values such as mutual cooperation, responsibility, and perseverance. The results of the activities show that a leadership approach that integrates indigenous values can create a more collaborative work environment, increase productivity, and foster loyalty and a sense of ownership in the work team. Strengthening human capital does not only occur through increasing technical capacity, but also through instilling local values and work ethics. This model has the potential to be replicated in other MSMEs with similar characteristics to encourage local culture-based business sustainability.

Research Article| April 01 1987 Cultural Landscapes in the National Park Service Melody Webb Melody Webb Search for other works by this author on: This Site PubMed Google Scholar The Public Historian (1987) 9 (2): 77–89. https://doi.org/10.2307/3377331 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Melody Webb; Cultural Landscapes in the National Park Service. The Public Historian 1 April 1987; 9 (2): 77–89. doi: https://doi.org/10.2307/3377331 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu nav search search input Search input auto suggest search filter All ContentThe Public Historian Search This content is only available via PDF. Copyright 1987 The Regents of the University of California Article PDF first page preview Close Modal You do not currently have access to this content.

The shift from the conventional agri-food system to alternative practices is a challenging transition for agricultural producers, yet surprisingly under-studied. Little research has examined the social and cultural processes in rural communities that mobilize producers and construct and sustain producer-driven alternative food networks (AFNs). For AFNs to go beyond just offering “alternative foods” or “alternative networks” and to be constructed as “alternative economies”, this transformation in the producer community is indispensable. This paper presents a case study of a rural cooperative in Shanxi, China. The discontent with both productivist agriculture and the social decay in communities motivated a group of women to engage in a decade-long process of social mobilization, cultural reconstruction, and learning by experimentation. Through this, they developed an alternative vision and successfully created a localized alternative socio-economic model, which I call “anti-productivism”. It prioritizes ecological sustainability, self-reliance, reciprocity, and cultural values over output maximization, productivity growth, commodity exchange, and monetary gains. This case contrasts sharply with the urban-initiated, consumer-driven AFNs studied in the China literature, which mostly just offered alternative foods but brought little change to the producer community. It shows that the alternative economy must be embedded in an alternative community united by strong social bonds and shared cultural values.

We are pleased to introduce the inaugural issue of the Michigan Family Review (MFR). This new publication, sponsored by the Michigan Council on Family Relations, will provide a means of communication about current critical issues facing families in Michigan and across the country. MFR is an interdisciplinary publication focused on scholarly inquiry and professional application in a variety of fields, with an emphasis on the needs of practitioners who provide services and education to families, of community and citizen action groups, and of family members themselves.In this first issue titled Living and Dying: Family Decisions, the invited articles and book reviews focus on a theme that connects two universal developmental processes in families. In one way or another, death--like birth--is often considered a family event. Tending to health, illness, and death is typically a function and responsibility of families. Of all human groups, families may be the most intimate, with strong and significant interpersonal bonds among members. These relationships are expected to last a lifetime; however, when death occurs--whether sudden or expected--social, emotional, and economic consequences result that have enduring impacts on families and individuals at all ages of the lifespan (Sigelman & Shaffer, 1995).The certainty of death is a fact that every person must at some time accept. How a person goes through the process of dying and accepts death, however, is closely linked to the way the person's society and culture view the process. A person's family and friends, cultural values, and medical and social institutions all comprise part of the context in which individuals die. (Dudley, 1992, p.13.)The social and cultural experiences of individuals within families, their emotional lives and personalities, their ages at the time of the death, and their economic roles and responsibilities in society will interact and contribute subtly to the ways in which family members cope with death. For example, research with adults who lost a parent during childhood indicates that their perceptions of care and protection after the loss predict their current attachments and openness to social support many years later (Blume & Glickfield, 1994).In contemporary society, decision making about living and dying has become a critical concern of families and has assumed a new moral significance. Recent scientific knowledge about disease prevention, improvements in health care delivery, and--especially--increasingly sophisticated medical technology make it possible to maintain life beyond what was possible just a few decades ago. As a result, family members as well as health care professionals are faced with increasingly complex medical-ethical decisions surrounding living and dying (Fraser & Stum, 1994; Nelson, 1992).During the past few years, the state of Michigan has been in the national spotlight of issues surrounding decision making and dying. The controversial cases of Dr. Jack Kevorkian, whose activities raised legal and ethical questions regarding physician-assisted suicide, and of Dr. Gregory Messenger, who was recently found innocent in the death in his premature infant son after disconnecting mechanical life support, clearly have placed Michigan residents in the public eye (Stein, 1995).In April 1995 the Michigan, Indiana, and Ohio Councils on Family Relations are meeting jointly to discuss Living and Dying: 21st Century Decisions. Because of advances in health, medicine, and related technical know-how, individuals and families have become increasingly dependent on professionals for help in deciding how to handle the chronic illness and death management of loved ones, as well as the legal and economic aspects of living and dying. Also at issue are questions surrounding the best interest of persons who are unable to make their own decisions and individual/family control versus external autonomy in controversial areas such as providing life support, palliative care services, and assisted suicide. …

Asian emerging markets exemplify the contemporary trend of glocalization (globalization-localization). Countries in this region have strong cultural bonds shaped by the influence of Confucianism, which has given rise to a distinctive approach to conducting business, including the realm of mergers and acquisitions. The homogeneity of cultural values fosters trust among parties even in cross-border transactions, impacting the assessment of transaction premiums. Simultaneously, within this region, a cluster of Asian Tiger countries distinguishes itself by leading in technological advancements, particularly in the realm of digitalization. The escalating competitiveness of technologically advanced companies further influences estimates of transaction premiums. This paper endeavors to delve into the theoretical aspects of these issues and substantiate, through empirical evidence, the cultural impact of Confucianism and technological progress on mergers and acquisitions (M&A). Our research is grounded in a database encompassing 2677 cross-border deals compiled from January 1, 2002, to January 1, 2021, for 10 burgeoning Asian markets. This study marks the first exploration of M&A deal value and firm valuation during transactions utilizing a glocal region as a case study. Our primary findings substantiate the notion that cultural affinities exert a substantialinfluence on M&A deal values, with a propensity for lower values among culturally similar countries. Congruent cultural values build trust among stakeholders and safeguard from additional risks. These results give policymakers and business entities an opportunity to adjust their decisions and refine their comprehension of factors that shape the economy.

Prior research has reported racial/ethnic differences in the early initiation of alcohol use, suggesting that cultural values that are central to specific racial/ethnic groups may be influencing these differences. This 1-year longitudinal study examines associations between two types of cultural values, parental respect (honor for one's parents) and familism (connectedness with family), both measured at baseline, and subsequent alcohol initiation in a sample of 6,054 (approximately 49% male, 57% Hispanic, 22% Asian, 18% non-Hispanic White, and 4% non-Hispanic Black) middle school students in Southern California. We tested whether the associations of cultural values with alcohol initiation could be explained by baseline measures of alcohol resistance self-efficacy (RSE) and alcohol expectancies. We also explored whether these pathways differed by race/ethnicity. In the full sample, adolescents with higher parental respect were less likely to initiate alcohol use, an association that was partially explained by higher RSE and fewer positive alcohol expectancies. Familism was not significantly related to alcohol initiation. Comparing racial/ethnic groups, higher parental respect was protective against alcohol initiation for Whites and Asians, but not Blacks or Hispanics. There were no racial/ethnic differences in the association between familism and alcohol initiation. Results suggest that cultural values are important factors in the decision to use alcohol and these values appear to operate in part, by influencing alcohol positive expectancies and RSE. Interventions that focus on maintaining strong cultural values and building strong bonds between adolescents and their families may help reduce the risk of alcohol initiation.

American Girl Dolls as Professionals

Robert Hill (1972) identified strengths of Black families: strong kinship bonds, strong work orientation, adaptability of family roles, high achievement orientation, and religious orientation. Some suggest these strengths sustain physical, emotional, social, and spiritual needs of Blacks. This study used narratives and survey data from a cohort of high-achieving Black students in a highly selective honors high school and integrated every element of Hill's Black family strengths-perspective to social/structural inequality and diversity rationale ideologies. Results revealed, upon entering racially diverse school-setting, Black students demonstrated by working through initial feelings of apprehension and establishing racial and gender solidarity through social clubs. Implications for promoting racial integration, development of resiliency, and academic success of Black students are provided. Keywords: academic achievement, Black, race, religion, resilience, social clubs The purpose of this study is to explore how young Black students remain resilient in a racially diverse academic setting. Given subjective nature of resilience, for purposes of this paper, we define resilience as the ability to embrace challenges of life and to retain openness to world in face of adversity (Dass-Brailsford, 2005, p. 575). Through analyses of narratives gathered from a cohort of high-achieving Black students in a highly selective honors high school, we examine emotions experienced by Blacks students prior to and once entering a racially diverse setting as well as how these students establish solidarity through social clubs. Studies suggest possessing strong initiative and motivation, being goal-orientated, and experiencing self as having agency positively influences academic performance of Black youth (Dass-Brailsford, 2005; O'Connor, 1997). In turn, a student's high performance directly influences his or her relationship with peers and larger community (Carter, 2005; Dass-Brailsford, 2005; Horvat & Lewis, 2003; Marryshow et al., 2005). Therefore, identifying strengths of a racially homogenous social context for Black youth could help school administrators, teachers, and parents understand how to promote among Black students as well as how they sustain Black racial identity through achievement. This study analyzes narratives from a sample of high-achieving Black students attending an honors science and math academy, which is called SAMA. The primary objectives are to examine how young Black men and women individually and collectively navigate between racially homogenous home schools and a racially integrated setting. The authors are also interested in highlighting how these students' social clubs affirm their racial identity. In what follows, key studies are summarized regarding how Blacks have successfully navigated racially diverse school settings, historical significance of religious institutions and social clubs for Blacks, and position study within context of this work. BACKGROUND LITERATURE Blacks In Racially Diverse School Settings The United States Supreme Court decision, Brown v. Board of Education (1954), declared state laws establishing separate public schools for Black and students unconstitutional. Since that time, scholars have debated whether racial integration (Orfield, 2001; Reynolds, 2006) or racial segregation/separation (Bell, 1980; McAdoo, 2007) is in best interest of young Black men and women. According to several scholars, racial integrated students feel compelled to act White (Neal-Barnett, 2001), perceive Blackness in certain ways (Peterson-Lewis & Bratton, 2004), attempt to erase their racial identity (racially agnosticism) to better fit attitudes, behaviors, and values of dominant culture (Fordham, 1996; Levin, Van Laar, & Foote, 2006), or develop unique ways of merging aforementioned perspectives (Ford et al. …

Public displays of cultural icons and images characterise community development. This research assesses the significance of public location in developing an ethnic community by problematising the tendencies of diasporic communities to display their respective cultural and communal identities conspicuously to claim a sense of neighbourhood and rejuvenate their ethnic, social capital. Each cultural image is applied to preserve the community’s cultural norms and values, as well as represent the produced cultural hybridity in diaspora. For the purpose of this research, tactical depictions and representations of images, banners and advertisements in an Iranian Plaza, and the development of a diasporic marketplace is subjected to investigation and analysis. Through this investigation and exploration of the Persian diasporic community in Toronto, this paper argues for the importance of cultural signs and images in possessing a public location, which establishes strong community bonds and social capital in the host nation. The Public representation of culture, however, can be segregating and ghettoising an ethnic community from others. For collecting data, I immersed myself into an Iranian Plaza. As part of data collection, I collected images to further my research process via tangible and recordable data. Cultural images and symbols communicate certain values and characteristics to both the ethnic community and the general host population. Through the public display of images, the Persian community establishes a community, and distinguishes its ethnic group from other ethnic minorities and the dominant culture.

The current meta-analysis examines cross-national differences in justice-work attitude and behavior associations to identify underlying justice motives, that is, when and why people pay attention to justice. A three-level meta-analysis with 54,100 participants from 36 countries was conducted. Income inequality and cultural values were used as moderators after statistically controlling for unreliability of measures. Systematic cross-national differences in justice effects were found. Associations of justice with other work variables are stronger if there is greater income inequality, people expect their leaders and institutions to foster commitment and loyalty (institutional collectivism) and individuals identify with their close in-groups (in-group collectivism). This suggests that belongingness (collectivism) and control (income inequality) motives are important. Implications for justice theories and cross-cultural research are discussed.

The concept of geodiversity is extensively used in geoconservation and geoheritage contexts. Its cultural value, i.e. the value attributed by society to aspects of the abiotic natural environment because of its historical, emotional or community importance, is widely recognised. One important manifestation of the cultural value of geodiversity is the strong bond experienced by humans when interacting with their natural physical environment. These ties to native geodiversity contribute to their sense of place. But how to adequately measure the importance of local abiotic nature in the making of the place identity of a given human community? In this work, municipal heraldry, a widespread and unbiased expression of local identity, is used to empirically show the contribution of geodiversity for the creation of a sense of place in Portuguese local communities. After all, what better display of identity than heraldry? Therefore, in this paper, based on Portuguese contemporary civic symbols, an attempt is made to assess the relative importance of geodiversity in originating place identity based on its representations in municipal emblems. As it turns out, geodiversity depictions are present in 56.2% of the Portuguese municipal coats of arms, corresponding to 18.5% of all the charges represented in municipal insignia. Only the representation of biological elements is more common than that of natural abiotic features, present in 74.4% of the coats of arms and corresponding to 29.6% of all representations. This objectively testifies the importance of geodiversity in the development of place attachment in Portuguese local communities. One could venture to say that even more so than such identity elements as architectural landmarks, local economic activities, historical events, etc., also widely represented in municipal symbols, but in a lesser degree. For humans, the question of “who we are” is inextricably linked to “where we are”, and based on this work, it may be shown that in Portugal geodiversity is a significant part of “who we are”.

Parental acceptance is critical to the well-being of sexual minority youth, yet little research has been conducted with fathers, or with Latinx parents of sexual minorities. Understanding Latinx fathers’ cultural context and how it operates to facilitate or challenge acceptance of their sexual minority child could contribute new knowledge regarding Latinx culture, Latinx families, and intersectionality of identities to enrich clinical work and future research. This manuscript reports on a phenomenological study of a United States (U.S.) sample of Latinx fathers with a gay and/or lesbian child. Qualitative analysis yielded five main themes: (a) cultural values facilitating acceptance, (b) cultural values interfering with acceptance, (c) specific behaviors facilitating acceptance, (d) validation of intersectionality, and (e) benefits of acceptance. Fathers were involved in the lives of their sexual minority children and placed a priority on their membership in the family above cultural prescriptions of sexual identity, yet were open about the struggle inherent in their children’s sexual identity. Fathers’ love, investment, and struggle paid off in the form of strong bonds. Findings provide important context to promote practitioners’ cultural competence, provide potential implications for cultural adaptations, and suggest areas for future research exploring the intersectionality of ethnicity and sexual identity.

The chapter discusses, through the methodology of cultural anthropology, the character-person Valentina OK. Valentina was a transperson who used aesthetic surgery as transvestism and internalised the values of the femminiello culture, thus establishing continuity between old and new practices. Valentina used new communication media to circulate a social message: she was able to build a strong bond with children, using the positive tools of her personal diversity to mediate conflicts and adolescent crisis. Her social function in the Naples area is examined here after briefly showing how different cultures accommodate non-binary gender. Valentina’s case contributes to a fuller understanding of queer: as a transperson, she was indeed ahead of her time while also an original reinterpreter of the past.