INTRODUCTION
Spirituality in the context of work is increasingly gaining an importance in busines... more INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order. Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gibbons, 2000; Runcorn, 2006; Fluker, 2003). Their views of spirituality tended to centre on the individual, and the individual’s longings or quest for self-actualization (Kellemen & Peltonen, 2005). In contrast to these palliative writers, there is a second group whose views can be said to be accommodationist in orientation (Nolan, 2006a; Wilber, 1998). These writers acknowledge that the phenomenon of spirituality lacks sufficient conceptuality, particularly as it relates to the workplace, pastoral care, and phenomenological and existential issues. They integrate an emphasis on a deity and palliative care with consideration of the communal context, thereby offering a continuum from the individual to the community, rather than an either/or model. The middle or “via media” authors view spirituality as a religious “accommodationist orientation” that places the individual’s search for interiority in a broader communal context (Thurman, 1984; Nolan, 2006a; Williams, 2004; Gibbons, 2000). Finally, writers the third category are suspicious of an inclusive, global spirituality (Carrette & King, 2004), especially when it seems to be religion repackaged. They reject the “accommodationist orientation” and argue for a spirituality that is devoid of any religious connections. It is important to note that this chapter is part of a larger study conducted by the first author. The larger study is on African workplace spirituality in South African mines. For the purpose of this paper, we decided to focus on offering a conceptual understanding of spirituality at work, organizations and in management.
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing organizations on the other, and partnering organizations as a middle ground). Models are considered in relation to each organizational type that highlight challenges and opportunities related to spirituality and diversity management in relation to Africa and Africans.
Faith plays many roles in the world, but perhaps none so immediately important—to believers and n... more Faith plays many roles in the world, but perhaps none so immediately important—to believers and non-believers alike—than its ability to promote peace and understanding, or to undermine it. We have asked our panel of global experts to weigh in on this aspect of ...
At present, most high-performance non-fullerene materials are centered on fused rings. With the i... more At present, most high-performance non-fullerene materials are centered on fused rings. With the increase in the number of fused rings, production costs and production difficulties increase. Compared with other non-fullerenes, small molecule INTIC has the advantages of easy synthesis and strong and wide infrared absorption. According to our previous report, the maximum power conversion efficiency (PCE) of an organic solar cell using PTB7-Th:INTIC as the active layer was 7.27%. In this work, other polymers, PTB7, PBDB-T and PBDB-T-2F, as the donor materials, with INTIC as the acceptor, are selected to fabricate cells with the same structure to optimize their photovoltaic performance. The experimental results show that the optimal PCE of PBDB-T:INTIC based organic solar cells is 11.08%, which, thanks to the open voltage (VOC) increases from 0.80 V to 0.84 V, the short circuit current (JSC) increases from 15.32 mA/cm2 to 19.42 mA/cm2 and the fill factor (FF) increases from 60.08% to 67....
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing organizations on the other, and partnering organizations as a middle ground). Models are considered in relation to each organizational type that highlight challenges and opportunities related to spirituality and diversity management in relation to Africa and Africans.
This research explores the role of spirituality in an African mining context with specific refere... more This research explores the role of spirituality in an African mining context with specific reference to spinal cord-injured mine workers. In this study, spinal cordinjured, black male South African workers were interviewed using a specifically constructed questionnaire. Their responses were analysed in conjunction with the perspectives of the mine managers, medical team members, indigenous healers, pastoral care workers and mine-managing directors (MDs) or owners. These perspectives were gathered by way of face-to-face interviews using specifically constructed questionnaires. However, some managing directors and medical specialists completed the questionnaire and sent it by post or fax. Many researchers have investigated the role of “workplace spirituality” with the aim of generating research data that would firmly entrench this construct as vital in the workplace. There are however, only a few that has investigated spirituality in the mining workplace. None has looked at the workpl...
INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in busines... more INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order. Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gib...
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing org...
INTRODUCTION
Spirituality in the context of work is increasingly gaining an importance in busines... more INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order. Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gibbons, 2000; Runcorn, 2006; Fluker, 2003). Their views of spirituality tended to centre on the individual, and the individual’s longings or quest for self-actualization (Kellemen & Peltonen, 2005). In contrast to these palliative writers, there is a second group whose views can be said to be accommodationist in orientation (Nolan, 2006a; Wilber, 1998). These writers acknowledge that the phenomenon of spirituality lacks sufficient conceptuality, particularly as it relates to the workplace, pastoral care, and phenomenological and existential issues. They integrate an emphasis on a deity and palliative care with consideration of the communal context, thereby offering a continuum from the individual to the community, rather than an either/or model. The middle or “via media” authors view spirituality as a religious “accommodationist orientation” that places the individual’s search for interiority in a broader communal context (Thurman, 1984; Nolan, 2006a; Williams, 2004; Gibbons, 2000). Finally, writers the third category are suspicious of an inclusive, global spirituality (Carrette & King, 2004), especially when it seems to be religion repackaged. They reject the “accommodationist orientation” and argue for a spirituality that is devoid of any religious connections. It is important to note that this chapter is part of a larger study conducted by the first author. The larger study is on African workplace spirituality in South African mines. For the purpose of this paper, we decided to focus on offering a conceptual understanding of spirituality at work, organizations and in management.
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing organizations on the other, and partnering organizations as a middle ground). Models are considered in relation to each organizational type that highlight challenges and opportunities related to spirituality and diversity management in relation to Africa and Africans.
Faith plays many roles in the world, but perhaps none so immediately important—to believers and n... more Faith plays many roles in the world, but perhaps none so immediately important—to believers and non-believers alike—than its ability to promote peace and understanding, or to undermine it. We have asked our panel of global experts to weigh in on this aspect of ...
At present, most high-performance non-fullerene materials are centered on fused rings. With the i... more At present, most high-performance non-fullerene materials are centered on fused rings. With the increase in the number of fused rings, production costs and production difficulties increase. Compared with other non-fullerenes, small molecule INTIC has the advantages of easy synthesis and strong and wide infrared absorption. According to our previous report, the maximum power conversion efficiency (PCE) of an organic solar cell using PTB7-Th:INTIC as the active layer was 7.27%. In this work, other polymers, PTB7, PBDB-T and PBDB-T-2F, as the donor materials, with INTIC as the acceptor, are selected to fabricate cells with the same structure to optimize their photovoltaic performance. The experimental results show that the optimal PCE of PBDB-T:INTIC based organic solar cells is 11.08%, which, thanks to the open voltage (VOC) increases from 0.80 V to 0.84 V, the short circuit current (JSC) increases from 15.32 mA/cm2 to 19.42 mA/cm2 and the fill factor (FF) increases from 60.08% to 67....
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing organizations on the other, and partnering organizations as a middle ground). Models are considered in relation to each organizational type that highlight challenges and opportunities related to spirituality and diversity management in relation to Africa and Africans.
This research explores the role of spirituality in an African mining context with specific refere... more This research explores the role of spirituality in an African mining context with specific reference to spinal cord-injured mine workers. In this study, spinal cordinjured, black male South African workers were interviewed using a specifically constructed questionnaire. Their responses were analysed in conjunction with the perspectives of the mine managers, medical team members, indigenous healers, pastoral care workers and mine-managing directors (MDs) or owners. These perspectives were gathered by way of face-to-face interviews using specifically constructed questionnaires. However, some managing directors and medical specialists completed the questionnaire and sent it by post or fax. Many researchers have investigated the role of “workplace spirituality” with the aim of generating research data that would firmly entrench this construct as vital in the workplace. There are however, only a few that has investigated spirituality in the mining workplace. None has looked at the workpl...
INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in busines... more INTRODUCTION Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order. Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gib...
The intersection of spirituality and diversity management in the workplace forms a rich location ... more The intersection of spirituality and diversity management in the workplace forms a rich location for an investigation into individual and social identity as it relates to the flourishing of human persons and social structures (such as economic entities). In this chapter the authors engage this intersectional space from the perspective of African spirituality and the complexity of diversity for Africa and Africans. The notion of spirituality in the workplace is engaged through a literature review that identifies three categories of spirituality; palliative spirituality, via media spirituality and transformative spirituality. Three case studies are provided to explicate a nuanced and textured understanding of the characteristics of these categories of spirituality for Africans and the African context. The article concludes with a discussion of three organizational models within which spirituality and diversity management intersect (enabling organizations on the one hand, directing org...
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Chapters in books by Thabo Makgoba
Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order.
Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gibbons, 2000; Runcorn, 2006; Fluker, 2003). Their views of spirituality tended to centre on the individual, and the individual’s longings or quest for self-actualization (Kellemen & Peltonen, 2005). In contrast to these palliative writers, there is a second group whose views can be said to be accommodationist in orientation (Nolan, 2006a; Wilber, 1998). These writers acknowledge that the phenomenon of spirituality lacks sufficient conceptuality, particularly as it relates to the workplace, pastoral care, and phenomenological and existential issues. They integrate an emphasis on a deity and palliative care with consideration of the communal context, thereby offering a continuum from the individual to the community, rather than an either/or model. The middle or “via media” authors view spirituality as a religious “accommodationist orientation” that places the individual’s search for interiority in a broader communal context (Thurman, 1984; Nolan, 2006a; Williams, 2004; Gibbons, 2000). Finally, writers the third category are suspicious of an inclusive, global spirituality (Carrette & King, 2004), especially when it seems to be religion repackaged. They reject the “accommodationist orientation” and argue for a spirituality that is devoid of any religious connections. It is important to note that this chapter is part of a larger study conducted by the first author. The larger study is on African workplace spirituality in South African mines. For the purpose of this paper, we decided to focus on offering a conceptual understanding of spirituality at work, organizations and in management.
Papers by Thabo Makgoba
Spirituality in the context of work is increasingly gaining an importance in business and management research (Doran and Natale, 2011; Kutcher et al., 2010). This requires questioning the meanings and practice of spirituality in organizations. We contribute to the understanding of spirituality at work and in organizations by answering three main questions. These are: 1) What is spirituality?; 2) What is workplace spirituality?; and 3) Is the spiritual compatible with work organizations?.Our search for answers to these three questions has led us to a complex picture. Our chapter is structured to respond to these three questions in this same order.
Our findings reveal three broad categories of spirituality. First, there are those authors whom we broadly put into the palliative category of spirituality. These include most religious mystics who wrote on spirituality (Merton, 1961; Keating, 1999; Nouwen, 1994b), as well as some current writers in the field (Carson, 1992; Gibbons, 2000; Runcorn, 2006; Fluker, 2003). Their views of spirituality tended to centre on the individual, and the individual’s longings or quest for self-actualization (Kellemen & Peltonen, 2005). In contrast to these palliative writers, there is a second group whose views can be said to be accommodationist in orientation (Nolan, 2006a; Wilber, 1998). These writers acknowledge that the phenomenon of spirituality lacks sufficient conceptuality, particularly as it relates to the workplace, pastoral care, and phenomenological and existential issues. They integrate an emphasis on a deity and palliative care with consideration of the communal context, thereby offering a continuum from the individual to the community, rather than an either/or model. The middle or “via media” authors view spirituality as a religious “accommodationist orientation” that places the individual’s search for interiority in a broader communal context (Thurman, 1984; Nolan, 2006a; Williams, 2004; Gibbons, 2000). Finally, writers the third category are suspicious of an inclusive, global spirituality (Carrette & King, 2004), especially when it seems to be religion repackaged. They reject the “accommodationist orientation” and argue for a spirituality that is devoid of any religious connections. It is important to note that this chapter is part of a larger study conducted by the first author. The larger study is on African workplace spirituality in South African mines. For the purpose of this paper, we decided to focus on offering a conceptual understanding of spirituality at work, organizations and in management.