title: Workaholism: how does it impact on people’s lives?

authors: McMillan, Lynley H.W.

abstract: Although there appears to be considerable popular interest in workaholism, scientific understanding of the construct is very limited. Paradoxically, although many argue that the personal cost of workaholism to workers, families and friends is enormous, these people’s perspectives do not appear to have been analysed using formal scientific paradigms (Scott, Moore, Miceli, 1997). The present research considers the construct of workaholism in its impact on people’s lives. The thesis comprises six chapters that outline data from three separate studies. The theoretical perspective involves interaction theory, where workaholism is hypothesised to arise from a personal tendency toward workaholic behaviour that is activated and maintained by reinforcing stimuli. The epistemological perspective involves applied research in a naturalistic setting, using triangulated, quantitative data within a contrasted-group design (i.e., workaholics, non-workaholics). Time diaries were used to assess the impact of workaholism on the allocation of time to ‘outside-work’ activities such as sleeping and exercising. Together, the data validated the two-factor measure of workaholism, corroborated the theoretically based definition, and showed that workaholism was distinct from four generic ethics (work, achievement, leisure, and time) and three specific constructs (obsessive thinking, compulsive finishing and delayed gratification). Workaholism scores were stable across time and held a consistent temporal relationship to work and leisure behaviours and intrapersonal and interpersonal well-being. Additionally, while workaholics evidenced differing work and leisure patterns to non-workaholics, they experienced similar health status, pleasure and relationship satisfaction. Thus, workaholism impacted on peoples’ choices about time allocated to work and non-work activities, but it was not necessarily harmful. These data are congruent with interaction theory, support the inductively generated definition of workaholism, and thereby provide a conceptual springboard for evolving future research designs. In sum, the research advances contemporary knowledge about workaholism in five ways (a) by providing one of the first systematic analyses of workaholism using data from multivariate sources, (b) by generating longitudinal New Zealand data from contrasted groups, (c) by analysing significant others’ perceptions of workaholism, (d) generating an empirically based operational definition, and (e) by adapting innovative measurement methods from other fields (e.g., time diaries) for use in workaholism research.

text: Workaholism: how does it impact on people’s lives? Although there appears to be considerable popular interest in workaholism, scientific understanding of the construct is very limited. Paradoxically, although many argue that the personal cost of workaholism to workers, families and friends is enormous, these people’s perspectives do not appear to have been analysed using formal scientific paradigms (Scott, Moore, Miceli, 1997). The present research considers the construct of workaholism in its impact on people’s lives. The thesis comprises six chapters that outline data from three separate studies. The theoretical perspective involves interaction theory, where workaholism is hypothesised to arise from a personal tendency toward workaholic behaviour that is activated and maintained by reinforcing stimuli. The epistemological perspective involves applied research in a naturalistic setting, using triangulated, quantitative data within a contrasted-group design (i.e., workaholics, non-workaholics). Time diaries were used to assess the impact of workaholism on the allocation of time to ‘outside-work’ activities such as sleeping and exercising. Together, the data validated the two-factor measure of workaholism, corroborated the theoretically based definition, and showed that workaholism was distinct from four generic ethics (work, achievement, leisure, and time) and three specific constructs (obsessive thinking, compulsive finishing and delayed gratification). Workaholism scores were stable across time and held a consistent temporal relationship to work and leisure behaviours and intrapersonal and interpersonal well-being. Additionally, while workaholics evidenced differing work and leisure patterns to non-workaholics, they experienced similar health status, pleasure and relationship satisfaction. Thus, workaholism impacted on peoples’ choices about time allocated to work and non-work activities, but it was not necessarily harmful. These data are congruent with interaction theory, support the inductively generated definition of workaholism, and thereby provide a conceptual springboard for evolving future research designs. In sum, the research advances contemporary knowledge about workaholism in five ways (a) by providing one of the first systematic analyses of workaholism using data from multivariate sources, (b) by generating longitudinal New Zealand data from contrasted groups, (c) by analysing significant others’ perceptions of workaholism, (d) generating an empirically based operational definition, and (e) by adapting innovative measurement methods from other fields (e.g., time diaries) for use in workaholism research.

year: 2002

title: Sexualisation: Stories of silencing and resistance

authors: Murray, Claire Karen

abstract: Sexualisation is a serious issue. This study has a particular focus on discourses which produce effects of sexualisation for women and girls from a post-structural, autoethnographic position. Theoretical and philosophical positions from Foucault, Butler, Davies, Drewery and Humphreys inform the writing. I also turn to Gavey, in my use of her theory on rape myths to examine the myriad of positions available for people to take up in regard to what constitutes as real rape (2018).

My experiences with sexualisation are storied into ten vignettes to examine some of the possible effects of these discursive positions and to document stories of resistance that have enabled and constrained me to take effective action. The vignettes are ordered to show there are a number of different experiences associated with sexualisation; from sexualising comments through to rape.

I focus the writing on discourse to consider how sex, resistance and power are inextricably linked. Drawing from theories on power, gender, discourse, positioning, resistance, repression and consent have produced a migration of identity away from positioning my(self) as victimised towards that of Justice-Doing and resistance.

Discourse analysis shows some of the effects sexualisation can produce for women and girls. I analyse how the use of particular language has been established through the ongoing production of dominant discursive positions and the effects this can produce for people within an experience. A particular focus for the analysis was to demonstrate the number of positions available to be taken up during an event and the contradictions these positions may produce.

This study presents as Justice-Doing work, because it investigates how discursive practices can produce inequitable effects for women. I argue that producing equitable, discursive positions for women to take up within heterosexual relationships can be complex due to deeply entrenched, historically founded discourses that are/have been available to be taken up by people, places and institutions.

text: Sexualisation: Stories of silencing and resistance Sexualisation is a serious issue. This study has a particular focus on discourses which produce effects of sexualisation for women and girls from a post-structural, autoethnographic position. Theoretical and philosophical positions from Foucault, Butler, Davies, Drewery and Humphreys inform the writing. I also turn to Gavey, in my use of her theory on rape myths to examine the myriad of positions available for people to take up in regard to what constitutes as real rape (2018).

My experiences with sexualisation are storied into ten vignettes to examine some of the possible effects of these discursive positions and to document stories of resistance that have enabled and constrained me to take effective action. The vignettes are ordered to show there are a number of different experiences associated with sexualisation; from sexualising comments through to rape.

I focus the writing on discourse to consider how sex, resistance and power are inextricably linked. Drawing from theories on power, gender, discourse, positioning, resistance, repression and consent have produced a migration of identity away from positioning my(self) as victimised towards that of Justice-Doing and resistance.

Discourse analysis shows some of the effects sexualisation can produce for women and girls. I analyse how the use of particular language has been established through the ongoing production of dominant discursive positions and the effects this can produce for people within an experience. A particular focus for the analysis was to demonstrate the number of positions available to be taken up during an event and the contradictions these positions may produce.

This study presents as Justice-Doing work, because it investigates how discursive practices can produce inequitable effects for women. I argue that producing equitable, discursive positions for women to take up within heterosexual relationships can be complex due to deeply entrenched, historically founded discourses that are/have been available to be taken up by people, places and institutions.

year: 2022

title: Te mōhiotangaora: Within the knowing healing begins

authors: Witehira, Tracey Moana

abstract: This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

text: Te mōhiotangaora: Within the knowing healing begins This thesis investigates the intersection of the colonized self and the Māori self, examining how these dual identities coexist within the same physical, mental, and spiritual space. Grounded in Māori ontology and wellness (Durie, 1998), the study uses an interdisciplinary approach that combines academic analysis, creative writing, pūrākau  (Lee, 2009), journal reflections, and artistic practice to explore two distinct ways of knowing that operate within this duality.
In this academic study, the colonized self is defined as a Māori woman shaped and constrained by the effects of colonization (Gemmell, 2013: Mikaere, 2003). Conversely, the Māori self represents the awakened Wahine Māori who has embraced mātauranga  Māori. She actively learns, embodies, practices, and lives Māori values and traditions as part of her everyday life. However, the Wahine Māori is not entirely free from the ongoing impacts of colonization, given the long history of conflict between Māori and European peoples in Aotearoa.  The colonization of New Zealand, marked by the signing of the Treaty of Waitangi in 1840, resulted in the systematic loss of cultural markers central to Māori identity (Jackson, 1998, 1995; Walker, 1990). Furthermore, government policies have contributed to the marginalization of Māori culture in areas such as family, education, religion, and loss of language (Pihama, 2001; Smith, 1999).
Through this creative practice research, the practice of raranga whatu is explored using both traditional and contemporary techniques, contributing to the development of mātauranga Māori art forms (Campbell, 2019; Smith, 2019). This study examines how the process of weaving supports one woman’s journey of reclaiming and empowering her Indigenous identity. Whatu raranga serves as a transformative practice, embodying the duality of the self within a uniquely Māori space of being. Within a Kaupapa Māori framework, the process of restoring cultural connections has supported the reawakening of Mana Wahine identity and the reclamation of Māori spaces, as recognized and embodied by kairaranga  (Campbell, 2019; Pere, 1991; H. Smith, 2019; Yates-Smith, 1980).

year: 2025-01