title: Making manifest: Viewing Wittgenstein's philosophy through Derek Jarman's lens

authors: Bowell, Tracy

abstract: In this paper I consider the use of Derek Jarman's film, Wittgenstein  as a resource for those writing, thinking about and teaching Wittgenstein's philosophy. I explain how the deeply Wittgensteinian character of Jarman's film is powerful in making manifest central Wittgensteinian themes. I begin by considering the role of biography in philosophical scholarship, arguing that it has a particularly important role in the case of Wittgenstein. In the second section of the paper I describe the form and content of the film and something of the process of its production. The third section of the paper discusses the strategy I employ when using the film in class. In the fourth section I develop the claim that the film is a Wittgensteinian one, discussing the ways in which it makes Wittgensteinian themes visible, showing them rather than saying them. By manifesting Wittgenstein's crucial distinction between saying (telling) and showing (manifestation), the film guides its audience into a way of seeing and thinking that is essential to understanding Wittgenstein's later approach to questions about language and its relationship to reality. In so doing, the film functions as a valuable text for scholars and teachers of Wittgenstein's philosophy.

text: Making manifest: Viewing Wittgenstein's philosophy through Derek Jarman's lens In this paper I consider the use of Derek Jarman's film, Wittgenstein  as a resource for those writing, thinking about and teaching Wittgenstein's philosophy. I explain how the deeply Wittgensteinian character of Jarman's film is powerful in making manifest central Wittgensteinian themes. I begin by considering the role of biography in philosophical scholarship, arguing that it has a particularly important role in the case of Wittgenstein. In the second section of the paper I describe the form and content of the film and something of the process of its production. The third section of the paper discusses the strategy I employ when using the film in class. In the fourth section I develop the claim that the film is a Wittgensteinian one, discussing the ways in which it makes Wittgensteinian themes visible, showing them rather than saying them. By manifesting Wittgenstein's crucial distinction between saying (telling) and showing (manifestation), the film guides its audience into a way of seeing and thinking that is essential to understanding Wittgenstein's later approach to questions about language and its relationship to reality. In so doing, the film functions as a valuable text for scholars and teachers of Wittgenstein's philosophy.

year: 2001-06-01

title: Organisational Justice, Individual Differences and Counterproductive Work Behaviour: A Longitudinal Study in New Zealand and Thailand

authors: Jarunratanakul, Prapimpa

subjects: organisational justice

abstract: Although extensive research has investigated the effects of perceptions of organisational justice and personality traits on counterproductive work behaviour (CWB), few studies have examined the overall process in which justice perceptions mediate the relationships of outcome satisfaction, opportunity to voice, leader-member exchange (LMX) and communication quality with CWB, and the moderating effects of individual differences (agreeableness, conscientiousness, self-control, collectivism and power distance). Additionally, cultural differences may alter individuals’ justice perceptions and their responses to those perceptions. The primary purpose of this research was to examine whether the justice antecedent-justice-CWB model and the moderating influence of the above individual differences would be generalizable to New Zealand and Thailand. A two-wave longitudinal design was employed for main effect, mediation and moderation analyses in this research. Respondents representing a wide variety of organisations in New Zealand (N = 624 at Time 1, N = 276 at Time 2) and Thailand (N = 480 at Time 1, N = 242 at Time 2) completed self-report questionnaires, with two data collection points separated by a six-month time interval.

Mediation analyses showed that the justice antecedent-justice-CWB model was applicable to both samples, indicating that the four forms of perceived justice (distributive, procedural, interpersonal and informational justice) functioned as mediators. In addition, justice antecedents (outcome satisfaction, opportunity to voice, LMX and communication quality) had specific effects on each form of perceived justice, and justice perceptions had differential effects on two forms of CWB - CWB directed toward the organisation (CWBO) and CWB directed toward other individuals (CWBI). The full mediating effects of justice perceptions were observed more in the short-term for the New Zealand sample, but in a longer-term for the Thai sample. That is, New Zealand respondents tended to have a more immediate response to injustice than did their Thai counterparts. This may suggest that differences in cultural values should be taken into consideration to understand the antecedent-justice-outcome linkages.

Even though both samples had similar antecedents (outcome satisfaction predicted distributive justice, opportunity to voice predicted procedural justice, three LMX dimensions - affect, loyalty and professional respect - predicted interpersonal and informational justice, and communication quality predicted informational justice), communication and leadership can have different effects on employees, depending on their cultural values. Among the four forms of justice, interpersonal justice was the most consistent predictor of CWB in both countries, indicating that interpersonal concerns may be more important for individuals than specific outcomes received from work or organisational practices.

The main effects of individual differences were more substantial than their moderating effects. Confirmatory factor analysis (CFA) results found two factors (positive and negative factors) for each of the agreeableness and conscientiousness constructs. Of all the personality variables, agreeableness (for the Thai sample) and disagreeableness (for the New Zealand sample) significantly predicted the four forms of justice. Disagreeableness (the negative factor of agreeableness) consistently predicted CWBI, while negligence (the negative factor of conscientiousness) consistently predicted CWBO in both samples. However, the effects of personality variables on CWB were not stable across time, and the effects of collectivism and power distance on CWB were observed only in the Thai sample.

The current research not just replicated the model of justice, personality and CWB, which was developed mainly in the USA, but also provided both global and local level comparisons. The research findings provide additional knowledge in relation to the impact of justice perceptions on CWB in different cultural contexts. On the practical side, the findings help practitioners better understand the formation of employees’ justice perceptions and significant factors leading to CWB, which may aid them in devising organisational policies of justice enhancement.

text: Organisational Justice, Individual Differences and Counterproductive Work Behaviour: A Longitudinal Study in New Zealand and Thailand Although extensive research has investigated the effects of perceptions of organisational justice and personality traits on counterproductive work behaviour (CWB), few studies have examined the overall process in which justice perceptions mediate the relationships of outcome satisfaction, opportunity to voice, leader-member exchange (LMX) and communication quality with CWB, and the moderating effects of individual differences (agreeableness, conscientiousness, self-control, collectivism and power distance). Additionally, cultural differences may alter individuals’ justice perceptions and their responses to those perceptions. The primary purpose of this research was to examine whether the justice antecedent-justice-CWB model and the moderating influence of the above individual differences would be generalizable to New Zealand and Thailand. A two-wave longitudinal design was employed for main effect, mediation and moderation analyses in this research. Respondents representing a wide variety of organisations in New Zealand (N = 624 at Time 1, N = 276 at Time 2) and Thailand (N = 480 at Time 1, N = 242 at Time 2) completed self-report questionnaires, with two data collection points separated by a six-month time interval.

Mediation analyses showed that the justice antecedent-justice-CWB model was applicable to both samples, indicating that the four forms of perceived justice (distributive, procedural, interpersonal and informational justice) functioned as mediators. In addition, justice antecedents (outcome satisfaction, opportunity to voice, LMX and communication quality) had specific effects on each form of perceived justice, and justice perceptions had differential effects on two forms of CWB - CWB directed toward the organisation (CWBO) and CWB directed toward other individuals (CWBI). The full mediating effects of justice perceptions were observed more in the short-term for the New Zealand sample, but in a longer-term for the Thai sample. That is, New Zealand respondents tended to have a more immediate response to injustice than did their Thai counterparts. This may suggest that differences in cultural values should be taken into consideration to understand the antecedent-justice-outcome linkages.

Even though both samples had similar antecedents (outcome satisfaction predicted distributive justice, opportunity to voice predicted procedural justice, three LMX dimensions - affect, loyalty and professional respect - predicted interpersonal and informational justice, and communication quality predicted informational justice), communication and leadership can have different effects on employees, depending on their cultural values. Among the four forms of justice, interpersonal justice was the most consistent predictor of CWB in both countries, indicating that interpersonal concerns may be more important for individuals than specific outcomes received from work or organisational practices.

The main effects of individual differences were more substantial than their moderating effects. Confirmatory factor analysis (CFA) results found two factors (positive and negative factors) for each of the agreeableness and conscientiousness constructs. Of all the personality variables, agreeableness (for the Thai sample) and disagreeableness (for the New Zealand sample) significantly predicted the four forms of justice. Disagreeableness (the negative factor of agreeableness) consistently predicted CWBI, while negligence (the negative factor of conscientiousness) consistently predicted CWBO in both samples. However, the effects of personality variables on CWB were not stable across time, and the effects of collectivism and power distance on CWB were observed only in the Thai sample.

The current research not just replicated the model of justice, personality and CWB, which was developed mainly in the USA, but also provided both global and local level comparisons. The research findings provide additional knowledge in relation to the impact of justice perceptions on CWB in different cultural contexts. On the practical side, the findings help practitioners better understand the formation of employees’ justice perceptions and significant factors leading to CWB, which may aid them in devising organisational policies of justice enhancement.

year: 2013

title: An exploration of wellbeing in Hapū Wānanga through a Te Wheke framework analysis

authors: Hawaikirangi, Lena

subjects: Antenatal education

abstract: Before colonisation, Māori had comprehensive knowledge and practices around pregnancy and childbirth. With colonisation, traditional maternity knowledge and practices were replaced by western medical practices. In more recent times, antenatal education classes have played an essential role in providing information on pregnancy, birth and caring for newborns. Research reports that Māori are less likely to attend antenatal programmes and  have suggested that culturally responsive programmes may encourage better engagement by Māori. Hapū Wānanga is a kaupapa Māori antenatal education programme. No previous research has explored how whānau experience wellbeing through Hapū Wānanga. This research explores how participants experience wellbeing within the Kia Wana  Lakes Baby Service Hapū Wānanga. Three participants, including one couple, and three facilitators were interviewed. Transcripts were analysed through a framework analysis using the Te Wheke model (Pere, 1997), a comprehensive Māori model of health. Findings showed that Hapū Wānanga caters to Māori holistic views of wellbeing, as demonstrated through the Te Wheke Model (Pere, 1997). All participants reported negative experiences with mainstream antenatal services; however, whānau enjoyed their experience at Hapū Wānanga. The two dimensions that influenced participants most were whānaungatanga (kinship ties) and hā ā koro mā ā kuia mā (cultural heritage). Although whānau were empowered by their experience at Hapū Wānanga, they wanted to learn more about parenting and postpartum, mental health. Overall, my findings highlighted that culturally adapted programmes that cater to  holistic models of wellbeing could engage Māori service users in an enjoyable and empowering way. If healthcare providers are to be successful in improving indigenous peoples' wellbeing, they need to prioritise culturally adapted programmes based on holistic models of wellbeing.

text: An exploration of wellbeing in Hapū Wānanga through a Te Wheke framework analysis Before colonisation, Māori had comprehensive knowledge and practices around pregnancy and childbirth. With colonisation, traditional maternity knowledge and practices were replaced by western medical practices. In more recent times, antenatal education classes have played an essential role in providing information on pregnancy, birth and caring for newborns. Research reports that Māori are less likely to attend antenatal programmes and  have suggested that culturally responsive programmes may encourage better engagement by Māori. Hapū Wānanga is a kaupapa Māori antenatal education programme. No previous research has explored how whānau experience wellbeing through Hapū Wānanga. This research explores how participants experience wellbeing within the Kia Wana  Lakes Baby Service Hapū Wānanga. Three participants, including one couple, and three facilitators were interviewed. Transcripts were analysed through a framework analysis using the Te Wheke model (Pere, 1997), a comprehensive Māori model of health. Findings showed that Hapū Wānanga caters to Māori holistic views of wellbeing, as demonstrated through the Te Wheke Model (Pere, 1997). All participants reported negative experiences with mainstream antenatal services; however, whānau enjoyed their experience at Hapū Wānanga. The two dimensions that influenced participants most were whānaungatanga (kinship ties) and hā ā koro mā ā kuia mā (cultural heritage). Although whānau were empowered by their experience at Hapū Wānanga, they wanted to learn more about parenting and postpartum, mental health. Overall, my findings highlighted that culturally adapted programmes that cater to  holistic models of wellbeing could engage Māori service users in an enjoyable and empowering way. If healthcare providers are to be successful in improving indigenous peoples' wellbeing, they need to prioritise culturally adapted programmes based on holistic models of wellbeing.

year: 2021