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This thesis presents a model of institutional values transmission through cross-case analysis of values education undertaken in three UK secondary schools. Since the early 1980s a significant amount of research has been carried out on cultural transmission and the transmission of values, though it has focused on intergenerational transmission within families and the interaction between the school and the family in terms of converging and diverging values and worldviews. Very little work has been done on the process of transmission of values in schools or other organisations that is evidence-based. An increasing number of governments and organisations, as well as schools, are beginning to invest seriously in values education programmes, but whether the idea of values education is theoretically coherent is still disputed. Through an evaluation of the philosophical, psychological and sociological literature on values and employing phenomenological and semiotic analyses, a theory of values as transmissible entities is developed, which is then extended to a general concept of values transmission using the twin terms invocation and evocation, to denote modes of bringing value concepts to the awareness of an audience and of generating group cohesion through a shared experience linked to particular values, respectively, these terms themselves emerging from the theory of values. Through data collection, analysis and modelling of values education in three schools – a state comprehensive, a faith school and an independent – a plausible mechanism for institutional values transmission is developed. This mechanism integrates two partial models: a permeation-authority inculcation model of transmission flow with a resistance-transformation model of moral autonomy. At its heart it envisages a systemically robust cycle of institutional values discourse, institutional cultural expectations and the generation of a sense of community shored up by individual commitment. A two tier qualitative approach is used in this research, having both an inductive, theory generating phase of field research, data capture and analysis, and a deductive, hypothesis-led confirmatory phase. The inductive phase uses a case study format and cross-case analysis, providing data for analysis and for testing a set of hypotheses in the deductive phase. The development of a mechanism for institutional values transmission is carried out using an institutional model of the schools as a data collection and analytical instrument, based on three structural aspects: an authority hierarchy; an interiority/exteriority duality in the institutional lived-experience; and a system hierarchy. Multiple data collection and analytic methods are employed in each case study, in order to build up a ‘three-dimensional’ picture of the transmission of values in each school. Both comparative and iterative cross-case analyses are carried out. The findings emerging from the case studies suggest the following tentative conclusions: schools have varying degrees of awareness of the values that they impart, although all consider values education to be an important part of what they do and to impact on student performance and behaviour; while there is some explicit values-oriented pedagogy, most teaching of values is implicit; schools with greater ethnic diversity have more challenges to build a cohesive community, as this is at odds with the ‘spontaneous sociality’ of the pupils; there is a broad convergence on the same values found most widely distributed throughout schools across the widest range possible with respect to forms of governance, educational philosophy and demography. The findings carry a number of pedagogical implications: general support is found for explicit values education programmes and the linking between behavioural standards and academic achievement; the importance of the development of a ‘moral community’ around the ethos of the school and the creation of opportunities for multiple belonging is highlighted; and resistance to institutional authority structures is explored for its significant potential for transformation to an acceptance of institutional values.

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The purpose of the study was to draw parallels between the Hindu religious teachings and environmental sustainability. A literature review on Hindu teachings on the environment as well as the practical application thereof as experienced or practiced by religious leaders and devotees were conducted. This was similar to the study that was conducted at the Bhaktivedanta Manor Temple near Watford in England at a Janmashtami festival in 2007 (Chauhan et al., 2009).The intention of the 2007 campaign was to raise spiritual self-consciousness by linking the concept of karma to environmental degradation, i.e. the concept of every action has a reaction. It also prompted the devotees to realise that there were practical steps that could be taken to alleviate the environmental crises by reducing one‟s ecological footprint. Literature on similar themes and hypotheses were referenced in the mini-dissertation, exposing the double-edged sword practices of Hinduism, where some religious practices have a harmful impact on the environment, which is contradictory to the teachings themselves. A survey was conducted at the Benoni Temple in Eastern Gauteng in South Africa where there is a strong Hindu community. The study was specifically aimed at two target audiences: Hindu religious leaders and Hindu devotees. The purpose was to establish both the religious leaders‟ and devotees‟ viewpoints regarding the correlation between Hindu religious teachings and lifestyles. The outcome was synonymous that there is a need for better communication and more environmental awareness from the Hindu religious teachings. Limitations of the study: Bearing in mind the vastness of the topic the study has been limited to Hinduism for the Masters in Environmental Management qualification and lays the foundation for expansion of further studies. The purpose of the study was not to denounce any religion, nor is it to promote one religion over the other, but rather to evaluate objectively both the positive and negative influences Hinduism has on the environment. / M Environmental Management, North-West University, Potchefstroom Campus, 2014

The purpose of the study was to draw parallels between the Hindu religious teachings and environmental sustainability. A literature review on Hindu teachings on the environment as well as the practical application thereof as experienced or practiced by religious leaders and devotees were conducted. This was similar to the study that was conducted at the Bhaktivedanta Manor Temple near Watford in England at a Janmashtami festival in 2007 (Chauhan et al., 2009).The intention of the 2007 campaign was to raise spiritual self-consciousness by linking the concept of karma to environmental degradation, i.e. the concept of every action has a reaction. It also prompted the devotees to realise that there were practical steps that could be taken to alleviate the environmental crises by reducing one‟s ecological footprint. Literature on similar themes and hypotheses were referenced in the mini-dissertation, exposing the double-edged sword practices of Hinduism, where some religious practices have a harmful impact on the environment, which is contradictory to the teachings themselves. A survey was conducted at the Benoni Temple in Eastern Gauteng in South Africa where there is a strong Hindu community. The study was specifically aimed at two target audiences: Hindu religious leaders and Hindu devotees. The purpose was to establish both the religious leaders‟ and devotees‟ viewpoints regarding the correlation between Hindu religious teachings and lifestyles. The outcome was synonymous that there is a need for better communication and more environmental awareness from the Hindu religious teachings. Limitations of the study: Bearing in mind the vastness of the topic the study has been limited to Hinduism for the Masters in Environmental Management qualification and lays the foundation for expansion of further studies. The purpose of the study was not to denounce any religion, nor is it to promote one religion over the other, but rather to evaluate objectively both the positive and negative influences Hinduism has on the environment. / M Environmental Management, North-West University, Potchefstroom Campus, 2014

Different value systems are a major source of diversity between people and culture groups. A better understanding of these differences can be a valuable tool when a diverse work force, as found in South Africa, has to be managed. Values can act as a unifying theory for the field of human motivation, as a way of organising the different needs, motives and goals proposed in other theories. The values theory describes aspects of the human psychological structure that are fundamental, aspects presumably common to all humankind. The objective of this study was to investigate the construct equivalence of the values as measured by the Work and Organizational Values Scale for new applicants from different language groups in the South African Police Service (SAPS), and to investigate the relationship between the value patterns of the different language and gender groups. A cross-sectional survey design was used. The study population consisted of two groups who applied for jobs in the South African Police Services (SAPS). The first group consisted of civilians (N=3 400), while the second group consisted of police applicants (N=1 800). The Work and Organizational Values Scale was administered. Descriptive statistics, exploratory factor analyses, and multivariate analysis of variance were used to analyse the results. Principal component analysis with a direct oblimin rotation resulted in two factors. The first factor was interpreted as self-enhancement (power, materialism and prestige) versus conservation (conformity and security). The second factor was interpreted as collectivism (social commitment, relations, and environment) versus individualism (goal-orientedness. stimulation and self-direction). These factors were found to be equivalent for four language groups. Statistically significant differences were found between the value priorities of different language groups as well as genders. However, larger practically significant differences were found between males and females than between different language groups. Recommendations for future research were made. / Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2006.

This thesis explores some of the processes involved in the transformation of a university as it moved from a conventional collegial style of decision-making towards a more corporate one. Much of the mainstream literature in higher education management tends to polarise these styles as ideological opposites and as either good or bad. The themes which arise in this work include the tension which exists between collegial and managerial values, co-evolution of these values through processes of interaction within the organisation and the modulation of these processes by changing power relations. For centuries, universities were administered by academics who reached senior positions following election by their colleagues and who behaved as ‘first among equals’. Ideally, the community of scholars made progress following decisions which were reached by consensus. While such processes were appropriate in times when stability, budgetary certainty and the absence of competition prevailed, their shortcomings became increasingly obvious in the past quarter-century when the external environment for universities became progressively more hostile and competitive. Universities responded to the new requirements for accountability, revenue generation and competitive positioning within a market system by reforming their approach to many aspects of the running of their organisations. I argue that in importing a way of thinking which is largely based on cybernetic control systems, inadequate account has been taken of the importance of human interaction in the generation of strategy. While mention is made in the mainstream higher education management literature of the importance of collegial processes in implementing strategy at the academic coalface, and regret is expressed for the ‘lost art of conversation’, there has been little previously written about the microscopic details of the daily interaction which constitute strategising in universities. My argument is based on a series of reflexive narratives which describe my experience of organisational change and on a study of relevant literature. In addition to mainstream literature on higher education management, I have drawn on the work of Stacey, Griffin and Shaw and their perspective of complex responsive processes of relating as a way of understanding how organisations change. I conclude that collegial and managerial values can only evolve through processes of interaction between participants in university life and that this interaction often will involve tension, anxiety and conflict. I further conclude that the conversations which constitute such interaction can be facilitated by those with the power to do so, to provide real opportunity for the emergence of novelty.

<p>This study investigates how actor status, moral foundations theory and Schwartz values influence the moral judgments of guilt and punishment. I argue that to understand individual values consequences for actions, they must be considered within organizational values and larger institutional logics frameworks. Building off Zerubavel’s conception of a three level cognition (Zerubavel 1999), I argue for a tri level conception of values and morality in order to more fully understand how moral judgements work as well as the social context in which they are shaped. Using original research, I offer evidence of three levels of morality. First, I evaluate actor status on judgments of guilt and punishment. I then evaluate individual moral culture using Schwartz Values (Schwartz 2012; Vaisey and Miles 2014). I evaluate the impact of the organization on moral culture measure through the use of status hierarchies (Sauder, Lynn, and Podolny 2012). Finally, I evaluate broader cultural morality using Moral Foundations Theory (Graham et al. 2016; Kesebir and Haidt 2010). Taken together, these three levels of morality present a more ecologically valid understanding of the ways in which moral culture works from the individual, through the meso-social level and to the broader culture. I demonstrate the complex ways in which moral judgments are influenced by universal concerns, organizational influences and individual characteristics. I find that moral foundations theory conceptions of harm does not predict judgments of guilt and punishment but that Schwartz Values do influence these moral judgments. I also find that it is the actor status that most strongly predicts the outcomes of guilt and punishment. The research provides a foundation for future research of how actor status influences moral judgments of guilt and punishment beyond the limited moral community of the current study.</p> / Dissertation

The problem of this study concerned the difference in relationships between major teaching behaving styles and dominant personality interests expressed in values.

There has been little Australian research on the religious and spiritual values of counsellors � one study only, published by Cross and Khan in 1983. However, this issue is an important one, as counsellors' values may influence their clients and the need of clients may require the attention of the counsellor to religious and spiritual issues. This study consisted of two surveys in which the religious and spiritual beliefs and values of Australian counsellors were examined. The first study addressed some root questions concerning the relevance of religion and spirituality to psychologists and therapists in the counselling situation. The queries concerned (a) the recognition and acceptance by counselling practitioners of the religious/spiritual dimension of a person, (b) whether religious issues, values and beliefs were seen as an integral part of psychotherapy and (c) the degree to which these practitioners saw themselves as religious or spiritual. To answer some of these root questions, the initial objective of the field study was to survey psychologists and therapists in Canberra using the Batson and Ventis (1982) Religious Life Inventory, because this was a framework for identifying the ways in which a person was religious. Added to this were some demographic questions and questions regarding the relevance of religion to work. A poor response rate led to the surveys being sent also to Sydney and Melbourne. Results from this first survey were limited. The term "religion" was found to be far more complex than at first realised, and hence objectives were modified for a second survey. The second survey focussed on perceptions of spirituality of Canberra counsellors. The survey questions were based on the studies by Shafranske and Gorsuch (1984) and Shafranske and Malony (1990). Added to these questions were demographic questions and open questions dealing with personal insights, experiences with symbols, rituals and myths. Ideas for questions were also taken from studies on religion in Australia, including Bouma and Dixon (1986) and the Australian Values Study Survey (1983). The data was analysed first by tabling frequencies, then by cross-tabulating selected variables and computing the chi-square statistic for each cross-tabulation to determine whether the relationship was significant at the 0.05 level. Results suggested that the majority of Canberra practitioners not only perceived spirituality as important to their personal life and clinical work, but also regarded themselves as spiritual people and believed in a transcendent Being and Life Force. Most saw their spirituality as entirely personal and had little connection with organised or traditional religions. Within the counselling relationship approximately half of the counsellors were willing to discuss religious issues, and nearly 90% to discuss their clients' spirituality. Female counsellors were much more likely than male to discuss a client's religious beliefs with them; other differences between the sexes were less marked. The high response rate in this study together with the significant findings indicate the value of further research in this area on a broader scale.