A critical evaluation of the National Curriculum Statement (NCS) was undertaken to uncover strategies for infusing values across the curricula – values that may facilitate the development of spiritual intelligence (SQ) in adolescents. A literature study was conducted to determine whether SQ may be harnessed to cultivate values within an educational context. In addition, moral and spiritual development in adolescence was explored and a case made for values-education. An empirical investigation was undertaken using both a qualitative research design and semi-structured interviews. A purposive sample was used comprising 14 education specialists, principals and Life Orientation teachers from six secondary schools in Gauteng and Mpumalanga provinces. The most important finding was the fact that values-education in the NCS was problematic. The conclusion was thus drawn that teachers should be trained to incorporate values within curriculum activities − values that could engender SQ and, thus, address the moral dilemmas in our schools. / Psychology of Education / M. Ed. (Psychology of Education)

This dissertation examines the spiritual growth of individuals: what growth is; why growth is necessary; and how it can be nurtured. An individual's spiritual growth needs to happen in relationship with others, so that Christ's commandments to love God and neighbour are fulfilled. Thus the dynamics, goals and effects of community life are examined. Spiritual growth and community raises implications for the Christian Church. These are examined, in particular the need for transformed leadership and models of ministry, transforming communities that will enable the church to fulfil its mission to the world. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Thesis (MBA (Business Management))--Stellenbosch University, 2008. / ENGLISH ABSTRACT: The purpose of this study is to investigate the awareness of spiritual intelligence in the NGO sector. The study attempts to define the concepts of meaning, spirituality, spiritual intelligence and spiritual leadership. The research used as its basis questionnaires by Katz (2007) derived from the Zohar and Marshall characteristics of Spiritual Intelligence. A recent Gallup Poll showed that 45 percent of Americans talk about their faith at work, and this suggests that employers should not dismiss its motivating power. For most people faith and spirituality is a private matter. One can therefore pose the question, “What has the 'spirituality' of employees got to do with big business?” However, when the HR directors of Nokia, Unilever, McKinsey, Shell, Coca-Cola, Hewlett Packard, Merck Pharmaceuticals, Starbucks and the Cooperative Bank, some of the world's most successful companies talk about concepts such as 'spiritual quotient' and 'spiritual capital' one otherwise has to sit up and listen. Sir John Templeton, founder of the John Templeton Foundation, spends $16 million to $30 million a year funding research that explores links between science and God. He suggests that "No human being has yet even understood 1 percent of what can be learned about spiritual matters". It is initiatives like these and the growing number of professional presentations, journal articles, books and conferences devoted to the subject that confirms the new interest in spirituality. It seems that a consensus is emerging on the principal elements of spirituality for working people, which includes acknowledging God, the importance of prayer, other people and a sustainable world. Research further suggests that spirituality enables a businessperson to gain a more integrated perspective on their firm, family, neighbours, community and on themself. Sweeping social and economical changes, including downsizing, mergers, globalisation, the threat of terrorism since the 9/11 attacks, and corporate ethical scandals are all contributing to business’s spiritual awakening. In order to cope with increased stress and alienation, both managers and employees seek meaning and purpose in the workplace. The research in this study suggests that amidst these changes and associated challenges, there exists a high level of spiritual awareness in the organisations and the managers that participated in this study. The study report provides research examples and references to other case studies from across the world, including practical guidance for implementing and measuring workplace spirituality. The conclusions suggest that spirituality is a not passing fad but, an authentic movement based on universal spiritual principles. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie is om die bewustheid van geestelike intelligensie in die nie-regeringsorganisasie- (NRO-) sektor te ondersoek. Hierdie studie probeer die konsepte betekenis, spiritualiteit, geestelike intelligensie en geestelike leierskap definieer. Die navorsing het as grondslag die vraelyste van Katz (2007) gebruik, wat ontleen is aan die eienskappe van geestelike intelligensie soos gedefinieer deur Zohar en Marshall. ’n Onlangse Gallup-opname het getoon dat 45 persent van Amerikaners by die werk oor hulle geloof praat, en dit impliseer dat werkgewers geloof as motiveringskrag nie moet onderskat nie. Vir die meeste mense is geloof en spiritualiteit ’n persoonlike saak. ’n Mens kan dus vra: Wat het die ‘spiritualiteit’ van werknemers met groot sakeondernemings te make? Wanneer die menslikehulpbron-direkteure van Nokia, Unilever, McKinsey, Shell, Coca-Cola, Hewlett Packard, Merck Pharmaceuticals, Starbucks en die Co-operative Bank, ’n paar van die wêreld se suksesvolste maatskappye, egter praat oor konsepte soos ‘spirituele kwosiënt’, moet ’n mens goed na hulle luister. Sir John Templeton, stigter van die John Templeton Foundation, spandeer elke jaar tussen $16 miljoen en $30 miljoen om geld te voorsien vir navorsing wat die verband tussen die wetenskap en God ondersoek. Hy stel voor: “Geen menslike wese het nog ooit eens een persent verstaan van wat oor geestelike sake ontdek kan word nie.” Dit is inisiatiewe soos hierdie, sowel as die groeiende aantal professionele aanbiedings, tydskrifartikels, boeke en konferensies wat aan hierdie onderwerp gewy word, wat die nuwe belangstelling in spiritualiteit bevestig. Dit lyk of daar konsensus begin ontstaan oor die hoofelemente van spiritualiteit vir werkende mense, wat insluit die erkenning van God, en die belangrikheid van gebed, ander mense en ’n volhoubare wêreld. Navorsing impliseer verder dat spiritualiteit sakepersone in staat stel om ’n meer geïntegreerde perspektief op hulle firma, familie, bure, gemeenskap en hulleself te kry. Ingrypende sosiale en ekonomiese veranderinge, insluitende afskaling, samesmeltings, globalisering, die bedreiging van terrorisme sedert die aanvalle op 11 September 2001 en etiese skandale in die korporatiewe wêreld, dra by tot maatskappye se spirituele ontwaking. Om die toenemende spanning en vervreemding te kan hanteer, soek sowel bestuurders as werknemers na betekenis en doelgerigtheid in die werkplek. Die navorsing van hierdie studie impliseer dat daar te midde van hierdie veranderinge en meegaande uitdagings ’n hoë vlak van spirituele bewustheid heers in die organisasies en die bestuurders wat aan hierdie studie deelgeneem het. Dié studieverslag voorsien navorsingvoorbeelde en verwysings na ander gevallestudies van oor die hele wêreld heen, insluitende praktiese riglyne om spiritualiteit in die werkplek te vestig en te meet. Die gevolgtrekkings impliseer dat spiritualiteit nie net ’n verbygaande gier is nie, maar ’n outentieke beweging gegrond op universele geestelike beginsels.

In Is Spirituality an Intelligence? Motivation, Cognition, and the concern of Psychology of Ultimate Concern, Robert Emmons develops a case for spirituality as a form of intelligence. His thesis claims that spiritual intelligence is a “set of capacities and abilities that enable people to solve problems and attain goals in their everyday lives”: “the capacity for transcendence; the ability to enter into heightened spiritual states of consciousness; the ability to invest everyday activities, events, and relationships with a sense of the sacred; the ability to utilize spiritual resources to solve problems in living; and the capacity to engage in virtuous behavior. I use spiritual intelligence and these frameworks throughout to address these common themes within the Black community beginning in the Second Great Awakening. I use these five components to illuminate the rise of the revolutionary streams of Spiritual Intelligence within unique works of two Black activists: David Walker and Maria Stewart. I then contextualize these developments in the experiences of my family and my own experiences as a Black activist. I argue for the recognition of religious thinking and illustrate the structural embodiment of this form of spiritual intelligence through multiple generations of Black Activism. I argue that Spiritual Intelligence is one way this particular community fights adversity in greater America society. In valuing religion through understanding these actions of resistance black activism is realized in the larger epistemic landscape. Particularly arguing against the secularization of resistance and activism.

U.S.-based financial institutions have experienced significant failure rates since the mid-1980s. The problem within the U.S.-based banking industry is that the focus of leadership development has been primarily on cognitive abilities, whereas interpersonal skills, such as emotional intelligence, have been neglected. Research has focused on U.S. bank failures from a risk mitigation, economic, or legislative perspective, creating a gap in research on leadership behavior. The purpose of this correlation study was to determine whether a significant relationship exists between emotional intelligence and servant leadership among leaders in the U.S. small business banking industry. The theoretical framework compared intelligence types to leadership styles to explain leadership behavior. A convenience sample of leaders within the Qualtrics database of small business-bankers was surveyed from a composite survey for levels of servant leadership and emotional intelligence simultaneously. Pearson's correlation coefficient was performed to test the hypothesis. A statistically significant relationship was found between servant leadership and emotional intelligence. Social change implications of this study include improving employee engagement and retention, along with stakeholder engagement through the identification of leaders high in servant leadership style and emotional intelligence. Positive economic, social, and environmental benefits could be gained through improved organizational performance of U.S.-based banks by improving the selection and development of leaders in small business lending willing to embrace a stakeholder management theory.

Sedan 1981 har ledarutbildningen UGL (Utveckling av Grupp och Ledare) varit en grundkurs för blivande officerare och är idag ett mycket använt koncept även inom näringsliv och offentlig förvaltning. Kursens mål är i enlighet med inbjudan bl.a. att få ökad förmåga att arbeta med reflektion, förstå känslors inverkan, kunna ta och ge utvecklande feedback, förstå hur värderingar påverkar ledarskap samt förstå behovet av olika ledarstilar. Syftet med föreliggande studie var att undersöka om det förelåg skillnad i följande variabler: ledarintelligens (emotionell, rationell och själslig intelligens), självkänsla (bas-, förvärvad och prestationsinriktad) och personlighetsdrag före resp. efter deltagande i UGL. Ledarintelligens är en ny ledarskapsmodell (Ronthy, 2006) och ett frågeformulär som bygger på denna teori är under utveckling. Ett annat syfte med studien var därför att undersöka begreppsvaliditeten hos detta instrument. Studien omfattade 125 ledare (M = 38,5 år, SD = 7,8), varav 82 kvinnor. Samtliga genomgick ledarutvecklings­programmet UGL under 2011. Tre självskattningsformulär användes i studien.  Före och direkt efter utbildningen undersöktes samtliga variabler, efter sex månader endast ledarintelligens. Resultatet visade signifikant skillnad före resp. direkt efter utbildning gällande emotionell intelligens, rationell intelligens, själslig intelligens, bassjälvkänsla, bitterhet, psykisk ångestbenägenhet, stresskänslighet samt social konformitet. De självskattade ökningarna i ledarintelligens kvarstod i nivå efter sex månader. Resultat från korrelationsprövningar indikerade teoretiskt rimliga samband. Då den självskattade nivån av den emotionella, den rationella samt den själsliga intelligensen uppmätte högre resultat efter deltagande i UGL i föreliggande studie, verkar det som att denna kompetensutvecklingsinsats möjligen kan ha bidragit positivt till ökad ledarintelligens hos deltagarna. / Since 1981 the leadership training UGL (Understanding Group and Leader) has been used as a basic course for new officers, and it´s today a frequently applied concept even in the commercial sector and public administration. The objectives of the course is, in accordance with the invitation to improve the participants’ abilities working with reflections, understanding the influence of emotions, providing developing feedback, understanding how our values influence leadership as well as understanding the needs of different leadership styles. The aim of the present study was to evaluate if there was a difference in the following variables: leadership intelligence (emotional, rational and spiritual intelligence), self-esteem (basic, earning and performance-based) and personality traits, before and after participating in UGL. The leadership intelligence is a new leadership model (Ronthy, 2006), and a questionnaire based on this theory is in progress. An additional aim of this study was to investigate the construct validity of this instrument. The study included 125 participants (M = 38,5 years, SD = 7,8), whereof 82 women. Everyone participated in the leadership development program UGL in 2011. Three self-assessment forms were used in the study. Before and immediately after the leadership training all variables were evaluated, after six months only leadership intelligence was evaluated. The results showed significant differences before and after participation in emotional intelligence, rational intelligence, spiritual intelligence, basic self-esteem, embitterment, psychic trait anxiety, stress susceptibility and social desirability. The self-estimated increases in leadership intelligence were still at similar levels after six months. Results from correlation tests indicated theoretical plausible correlations. In the present study the self-rated emotional, the logical, as well as the spiritual intelligence measured higher after participation in UGL. This professional development program may have contributed in a positive direction to increase employees’ leadership intelligence.

This dissertation examines the spiritual growth of individuals: what growth is; why growth is necessary; and how it can be nurtured. An individual's spiritual growth needs to happen in relationship with others, so that Christ's commandments to love God and neighbour are fulfilled. Thus the dynamics, goals and effects of community life are examined. Spiritual growth and community raises implications for the Christian Church. These are examined, in particular the need for transformed leadership and models of ministry, transforming communities that will enable the church to fulfil its mission to the world. / Christian Spirituality, Church History and Missiology / M.Th. (Christian Spirituality)

Text in English / This study investigates the nature of spiritual intelligence and its link to ethnic identity, and gauges the difference across the main ethnic groups in Mauritius. A new scale, the Multicultural Spiritual Intelligence Scale (MSIS) was proposed, using the following six dimensions: self-awareness, transcendental awareness, levels of consciousness, the quest for meaning, sensitivity, and resilience. The MSIS was developed and tested using a cross-sectional survey research design with the option of completing a paper or online version, administered to a sample of 1,177 adult participants in Mauritius. This research looked at the three major ethnic groups in Mauritius: Hindu-Mauritians, Creole-Mauritians, and Muslim-Mauritians, and examined their conceptions of spiritual intelligence and ethnic identification. A factor analysis was conducted on the scale and five specific factors: self-mastery, transcendental awareness, spiritual sensitivity, resilience, and the existential quest. These factors emerged with factor loadings greater than 0.35. The MSIS’s construct validity was tested with other similar scales, particularly Meaning in Life (MLQ) (Steger et al., 2006), the Connor-Davison Resilience Scale (CD-RISC) (Connor & Davidson, 2011), Private Self-Consciousness (PSC) (Scheir & Carver, 1985), and New Indices of Religious Orientation (NIRO) (Francis, 2007). The Balanced Inventory of Desirable Responding (BIDR) (Paulhus, 1991) was also included to check for social desirable responses and MSIS’s divergent validity. A Welch ANOVA revealed a statistical difference in spiritual intelligence among the ethnic groups: Welch’s F (2, 639.98) = 3.923. Spearman’s rank order correlation revealed that ethnic identification was connected to spiritual intelligence: rs (98) = 0.52, p < 0.0005. A Games-Howell post-hoc analysis indicated a statistically significant mean difference between Muslim-Mauritians and Hindu Mauritians (0.27, 95% CI [0.083, 0.45]) and between Muslim-Mauritians and Creole Mauritians (0.44, 95% CI [0.25, 0.62]). The Muslim-Mauritians obtained the highest score in both ethnic exploration and ethnic commitment. Ethnic identification implied a prior quest for identity, which was connected with spiritual development. A second study was conducted on a sample of 303 participants using a shorter version of MSIS to confirm the five-factor model. Implications for further research include analysing the MSIS in terms of other constructs and using the MSIS with other minority groups in Mauritius. / Psychology / D.Litt et Phil. (Psychology)

The intention behind this research was to reveal through two interpretive, inter-related studies the perceived needs of differently-labelled youth, collectively addressed in this thesis as ‘the New Generations’, exploring potentially viable ways of working with them in education. The first study focused on youth labelled Indigos, and the second study focused on exploring a possible way of working with the New Generations according to experienced teachers. Both studies drew on lived experience and opinions of educators who have acquired extensive experience respectively with the Indigo phenomenon and with the psychosynthetic educational model. The first study’s results revealed not only Indigos’ self-actualising and self-transcending characteristics and needs, but also indicated that holistic approaches to education appeared to have been successful with them. A further analysis of characteristics observed by special education experts indicated that differently-labelled youth also appear to be motivated by self-actualising and self-transcending tendencies, which highlighted the relevance of investigating holistic models for potential integration in mainstream education. Psychosynthesis was chosen for investigation in the second study, in that besides addressing self-actualising/transcending needs, it also integrates them within the psyche. The study explored how recent psychosynthesis-based educational projects might inform, and contribute to, holistic and mainstream education. Some innovative potential contributions to both holistic and mainstream education were found. Recent research on current tendencies, educational futures and global trends affecting a changing world would appear to emphasise the relevance of the contributions offered by the psychosynthesis model, hence to suggest the potential appropriateness of their fuller integration in mainstream education. However, an examination of study results and of the relevant literature on practices seems to indicate a tendency to transmit knowledge from past to future generations, irrespective of possibly changed needs, in both mainstream and holistic education. It is suggested that this potentially biased way of educating youth might need to be addressed on both fronts.

En person i chefsposition har en viktig roll både gentemot företaget och sina medarbetare. Ronthys teori (2006, 2013) syftar till att belysa hennes syn på begreppet "ledarskapets intelligens" som består av: emotionell intelligens (EQ), rationell intelligens (RQ) och själslig intelligens (SQ). Ett test som avser mäta ledarskapets intelligens har tagits fram; Leadership Intelligence Questionnaire (LIQ). Testet finns nu i version 3; LIQ3. Personer i chefsposition kan delas upp i två typer med hjälp av LIQ3: Ledare och chef. En ledare utmärks av hög emotionell och själslig intelligens, medan en chef av hög rationell. Med utgångspunkt i Ronthys teori syftar denna studie undersöka följande frågeställningar: (a) Kan LIQ3 skilja mellan chefer och ledare utifrån om företaget producerar varor eller inriktar sig på tjänster? (b) Samvarierar EQ och SQ positivt med empati? (c) Skiljer sig den självupplevda stressen åt mellan ledare och chefer enligt LIQ3? (d) Finns det ett positivt samband mellan EQ och användbara copingresurser? Deltagarna var 131 personer i olika chefspositioner (34% kvinnor) från fyra olika organisationer (M = 49 år, SD = 8), varav 18% var högt uppsatta chefer, 62% mellanchefer och 21% gruppledare. Utöver LIQ3 svarade deltagarna på frågeformulär som mäter självupplevd stress, empati och copingresurser. LIQ3 kunde inte skilja mellan chefer och ledare utifrån organisationstyp. EQ och SQ samvarierade positivt med sociala och emotionella copingresurser. Det fanns inga signifikanta skillnader i stressnivå mellan chefer och ledare. Olika aspekter av ledarskapets förmågor uppmärksammas och ifrågasätts i dagens organisationer och dess egenskaper har undersökts och diskuterats i denna studie. / A person in chief position plays an important role in respect to both the company and its employees. Ronthy's theory (2006, 2013) aims to highlight her view of the concept of "leadership intelligence" which consists of: emotional intelligence (EQ), rational intelligence (RQ) and mental intelligence (SQ). A test relating to measuring leadership intelligence has been developed; Leadership Intelligence Questionnaire (LIQ). The test is now in version 3; LIQ3. People in the Chief Position can be divided into two types using LIQ3: Leader and Manager. A leader is characterized by high emotional and spiritual intelligence, while a manager of high rationality. Based on Ronthy's theory, this study aims at examining the following issues: (a) Can LIQ3 distinguish between managers and leaders from the point of view of whether the company produces goods or focuses on services? (b) Do EQ and SQ co-exist positively with empathy? (c) Does the self-reliant stress differ between leaders and managers according to LIQ3? (d) Is there a positive link between EQ and useful coping resources? The participants were 131 in different positions (34% women) from four different organizations (M = 49 years, SD = 8), of whom 18% were senior executives, 62% middle managers and 21% group leaders. In addition to LIQ3, participants responded to questionnaires that measure self-perceived stress, empathy and coping resources. LIQ3 could not distinguish between managers and leaders by organizational type. EQ and SQ positively correlated with social and emotional coping resources. There were no significant differences in stress levels between managers and leaders. Various aspects of leadership skills are noted and questioned in today's organizations and its properties have been investigated and discussed in this study.