An individual’s bad news reporting behavior has been studied from a number of perspectives and has resulted in a variety of research streams including the MUM effect (or reluctance to transmit bad news), whistle-blowing, and organizational silence. While many scholars in different areas have studied reporting behavior, it has not been widely discussed in the information systems literature. This dissertation research addresses an individual’s bad news reporting behavior (and its antecedents) in the troubled IT project context. Many social phenomena are multi-causal (Hollander 1971). The silence phenomenon involved in an individual’s bad news reporting behavior is multi-causal too. While prior research has identified many antecedents to the bad news reporting behavior, it has not provided any systematic approach for categorizing them. In this dissertation, the antecedents are categorized into three different levels: personal factors (i.e., individual-level factors), situational factors (i.e., project-level factors), and organizational factors. This research empirically investigates how the antecedents at different levels affect (i.e., encourage or discourage) an individual’s decision to report or not report bad news in the IT project context. The dissertation follows a multi-paper model, and includes three independent, empirical studies, each with its own research model focusing on personal, situational, and organizational factors.

This thesis argues that the Middle English alliterative prosody of the Piers Plowman tradition was influenced by a discourse combining law, history, homily and poetry which was inherited from the administrative practices of the Anglo-Saxon period. As literary and legal textual genres developed recognizably distinct formal characteristics in the later Middle Ages, the combination of homiletic rhetoric and alliterative sound-patterning evoked a surviving discourse in which the formal characteristics of poems and documents were less clearly distinguished. Thus insofar as it evoked Anglo-Saxon textual culture, Piers Plowman provided a formal model which was particularly suitable to criticisms of political institutions that consolidated their power by developing new distinctions between the genres of bureaucratic texts. In each of the texts and traditions studied – Wulfstan’s homiletic law code I–II Cnut and its Latin translations, The First Worcester Fragment, Laȝamon’s Arthurian Brut chronicle-poem, The South English Legendary "Life of St. Egwine", and the Piers Plowman tradition poem Mum and the Sothsegger – apparently “literary” devices are used to authorize historically-based “legal” claims, particularly on behalf of ecclesiastical institutions looking to maintain their local influence in the face of increasingly consolidated royal administrative authority. Though oaths played a much less important procedural role after the Norman Conquest than they did in the Anglo-Saxon period, the appearance of "creative" authenticating procedures in "commemorative" texts created the appearance of orality to post-Conquest readers, to criticize a government which claimed its English "common" law to originate in the remotest recorded antiquity, even as it abandoned the practices actually recorded in the earliest surviving law codes and documents to be written in England. Comparing these texts allows a deeper understanding of their shared authenticating strategies, and also a re-appraisal of the methods we use to describe the relationships between medieval documents and authors, literature and law, texts and contexts. Appended to the dissertation is an edition of the SEL "Life of St. Egwine." Because Egwine's hagiographic tradition is so thematically invested in political concerns and closely interconnected with legal documents attributed to Egwine himself, the edition provides an opportunity to take a "disjunctively" literary and diplomatic approach to the tradition, in the process exploring some of the practical implications of the larger theoretical issues raised by the thesis as a whole.

This thesis argues that the Middle English alliterative prosody of the Piers Plowman tradition was influenced by a discourse combining law, history, homily and poetry which was inherited from the administrative practices of the Anglo-Saxon period. As literary and legal textual genres developed recognizably distinct formal characteristics in the later Middle Ages, the combination of homiletic rhetoric and alliterative sound-patterning evoked a surviving discourse in which the formal characteristics of poems and documents were less clearly distinguished. Thus insofar as it evoked Anglo-Saxon textual culture, Piers Plowman provided a formal model which was particularly suitable to criticisms of political institutions that consolidated their power by developing new distinctions between the genres of bureaucratic texts. In each of the texts and traditions studied – Wulfstan’s homiletic law code I–II Cnut and its Latin translations, The First Worcester Fragment, Laȝamon’s Arthurian Brut chronicle-poem, The South English Legendary "Life of St. Egwine", and the Piers Plowman tradition poem Mum and the Sothsegger – apparently “literary” devices are used to authorize historically-based “legal” claims, particularly on behalf of ecclesiastical institutions looking to maintain their local influence in the face of increasingly consolidated royal administrative authority. Though oaths played a much less important procedural role after the Norman Conquest than they did in the Anglo-Saxon period, the appearance of "creative" authenticating procedures in "commemorative" texts created the appearance of orality to post-Conquest readers, to criticize a government which claimed its English "common" law to originate in the remotest recorded antiquity, even as it abandoned the practices actually recorded in the earliest surviving law codes and documents to be written in England. Comparing these texts allows a deeper understanding of their shared authenticating strategies, and also a re-appraisal of the methods we use to describe the relationships between medieval documents and authors, literature and law, texts and contexts. Appended to the dissertation is an edition of the SEL "Life of St. Egwine." Because Egwine's hagiographic tradition is so thematically invested in political concerns and closely interconnected with legal documents attributed to Egwine himself, the edition provides an opportunity to take a "disjunctively" literary and diplomatic approach to the tradition, in the process exploring some of the practical implications of the larger theoretical issues raised by the thesis as a whole.

People are reluctant to transmit bad news, which is named as the MUM effect in the literature. One explanation of this effect suggests that people do not want to construct negative impressions by being associated with bad news. On the other hand, people are also willing to transmit good news which is largely ignored in the literature. In this study, transmission of good news is examined from an impression management perspective. It was suggested that people would be more likely to transmit good news and less likely to transmit bad news when they were dependent on the recipient of the news than when they were not. Four variables, likeability, perceived favor doing, expectations of gratitude and ulterior motives were hypothesized as potential mediators. Also, self &ndash / esteem, self &ndash / monitoring, Narcissism and Machiavellianism were assessed as personality variables. University students (N = 306) participated in a scenario study, with the valence of the news (good / bad) and outcome dependence on the recipient (high / low) as independent variables. The main dependent variable was transmission likelihood of the news. Results showed that, high dependence participants were more likely to transmit good news than low dependence participants. In contrast, high dependence participants were less likely to transmit bad news than low dependence participants. Moreover, likeability was found to be a partial mediator of the relationship. Participants tend to think that they would be perceived as more likeable if they transmit good news and thus they were more likely to communicate the good news. From the personality variables only Machiavellianism had a significant effect. High Machs were more likely to transmit good news in high dependence condition than did low Machs. The results of the study were discussed in the relevant literature.

This study considers Thomas Hoccleve’s role, throughout his works, as a “religious” writer: as an individual who engages seriously with the dynamics of heresy and ecclesiastical reform, who contributes to traditions of vernacular devotional writing, and who raises the question of how Christianity manifests on personal as well as political levels – and in environments that are at once London-based, national, and international. The chapters focus, respectively, on the role of reading and moralization in the Series; the language of “vice and virtue” in the Epistle of Cupid; the moral version of Chaucer introduced in the Regiment of Princes; the construction of the Hoccleve persona in the Regiment; and the representation of the Eucharist throughout Hoccleve’s works. One main focus of the study is Hoccleve’s mediating influence in presenting a moral version of Chaucer in his Regiment. This study argues that Hoccleve’s Chaucer is not a pre-established artifact, but rather a Hocclevian invention, and it indicates the transnational literary, political, and religious contexts that align in Hoccleve’s presentation of his poetic predecessor. Rather than posit the Hoccleve-Chaucer relationship as one of Oedipal anxiety, as other critics have done, this study indicates the way in which Hoccleve’s Chaucer evolves in response to poetic anxiety not towards Chaucer himself, but rather towards an increasingly restrictive intellectual and ecclesiastical climate. This thesis contributes to the recently revitalized critical dialogue surrounding the role and function of fifteenth-century English literature, and the effect on poetry of heresy, the church’s response to heresy, and ecclesiastical reform both in England and in Europe. It also advances critical narratives regarding Hoccleve’s response to contemporary French poetry; the role of confession, sacramental discourse, and devotional images in Hoccleve’s work; and Hoccleve’s impact on literary tradition.