title: An indigenous model of career satisfaction: Exploring the role of workplace cultural wellbeing

authors: Haar, Jarrod M.

subjects: career satisfaction

abstract: Despite career satisfaction models being well established, little is understood about the career satisfaction of indigenous employees. Using a sample of 172 Maori employees, the indigenous people of New Zealand, we tested a career satisfaction model with a cultural wellbeing factor over and above established factors of human capital, sociodemographic, individual differences and organizational sponsorship. This new measure workplace cultural wellbeing was found to significantly relate to career satisfaction, accounting for twenty-three percent of the variance over and above the established factors which highlights its importance for indigenous workers. Furthermore, due to collectivistic orientations amongst Maori, collectivism was tested as a potential moderator and found to significantly interact with workplace cultural wellbeing, showing that Maori respondents reported the greatest career satisfaction when workplace cultural wellbeing was high, irrespective of collectivism orientation. This paper offers an extended model for exploring career satisfaction of indigenous workers.

text: An indigenous model of career satisfaction: Exploring the role of workplace cultural wellbeing Despite career satisfaction models being well established, little is understood about the career satisfaction of indigenous employees. Using a sample of 172 Maori employees, the indigenous people of New Zealand, we tested a career satisfaction model with a cultural wellbeing factor over and above established factors of human capital, sociodemographic, individual differences and organizational sponsorship. This new measure workplace cultural wellbeing was found to significantly relate to career satisfaction, accounting for twenty-three percent of the variance over and above the established factors which highlights its importance for indigenous workers. Furthermore, due to collectivistic orientations amongst Maori, collectivism was tested as a potential moderator and found to significantly interact with workplace cultural wellbeing, showing that Maori respondents reported the greatest career satisfaction when workplace cultural wellbeing was high, irrespective of collectivism orientation. This paper offers an extended model for exploring career satisfaction of indigenous workers.

year: 2013

title: Te rima tekau ngahurutanga o Te Whare Wānanga o Waikato

authors: Dixon, Ngahuia

subjects: Tohu mātauranga

abstract: E te Whare Wānanga o Waikato – te tohu o te mātauranga, tēnā koe.  Tēnā koe i roto i tō rima tekau tau ngahurutanga.  Kua pakeke haere koe.  Kua tau atu koe ki tērā kaumātuatanga nō reira me mihi ka tika.  He hōnore nui tēnei mōu ake i te mea nāu te moana o mātauranga i roto o Waikato i tuku kia rere, kia pari, ka rere anō.  He wai marino ēnei i ētehi wā, he rehutai i ētehi atu,  he wā anō ka karekare, ka haruru rānei i te pai o te rere o āu mahi.  Ahakoa ēnei huringa o ngā awa o te wā, kei te rere tonu te moana nei, me ōna pikonga ki uru, ki rāwhiti, ki tonga, ki raki rānei, arā ki ngā pito katoa o te ao.  He mātauranga ēnei i tukuna e koe kia pīoioi i te ao.  Hei aha - hei whakawhānui ki te mātatoru o te tangata, he aha kei ō whare kōrero, hei whakakīkī haere i ā rātou kete mātauranga, ahakoa Māori, tauiwi huri noa.  Koinei ngā korowai mō ngā manu i kai i te mātauranga nāu i rumaki.   Ināianei arā te kōrero:

Nō rātou, nō mātou, nō tātou te ao 

E kore e mimiti ēnei huarahi tautoko āu, - nā mēnā ka tūwhera tonu tō ngākau ki ngā kete kōrero, mātauranga āku ake a ngāi-Māori, kei hea mai tō mana.

text: Te rima tekau ngahurutanga o Te Whare Wānanga o Waikato E te Whare Wānanga o Waikato – te tohu o te mātauranga, tēnā koe.  Tēnā koe i roto i tō rima tekau tau ngahurutanga.  Kua pakeke haere koe.  Kua tau atu koe ki tērā kaumātuatanga nō reira me mihi ka tika.  He hōnore nui tēnei mōu ake i te mea nāu te moana o mātauranga i roto o Waikato i tuku kia rere, kia pari, ka rere anō.  He wai marino ēnei i ētehi wā, he rehutai i ētehi atu,  he wā anō ka karekare, ka haruru rānei i te pai o te rere o āu mahi.  Ahakoa ēnei huringa o ngā awa o te wā, kei te rere tonu te moana nei, me ōna pikonga ki uru, ki rāwhiti, ki tonga, ki raki rānei, arā ki ngā pito katoa o te ao.  He mātauranga ēnei i tukuna e koe kia pīoioi i te ao.  Hei aha - hei whakawhānui ki te mātatoru o te tangata, he aha kei ō whare kōrero, hei whakakīkī haere i ā rātou kete mātauranga, ahakoa Māori, tauiwi huri noa.  Koinei ngā korowai mō ngā manu i kai i te mātauranga nāu i rumaki.   Ināianei arā te kōrero:

Nō rātou, nō mātou, nō tātou te ao 

E kore e mimiti ēnei huarahi tautoko āu, - nā mēnā ka tūwhera tonu tō ngākau ki ngā kete kōrero, mātauranga āku ake a ngāi-Māori, kei hea mai tō mana.

year: 2016

title: Can virtuous people emerge from tragic dilemmas having acted well?

authors: van Zyl, Liezl

subjects: virtue ethics

abstract: A tragic dilemma is thought to arise when an agent, through no fault of her own, finds herself in a situation where she must choose between two courses of action, both of which it would be wrong to undertake. I focus on tragic dilemmas that are resolvable, that is, where a reason can be given in favour of one course of action over another, and my aim is to examine whether Hursthouse's virtue-ethical account of right action succeeds in avoiding two problems presented by tragic dilemmas. The first of these is that they produce the seemingly contradictory conclusion that an agent, in doing what she ought to do, acts wrongly, making it appropriate for her to feel guilt. The second is the paradox of moral luck, which consists in the conflict between the intuition that an agent cannot be held responsible for actions that are not fully voluntary, and the fact that she may nevertheless believe that she has done something morally reprehensible. I argue that if we accept Hursthouse's separation of action guidance and action assessment, her account succeeds in solving the problem of contradiction. However, it does not completely avoid the problem of moral luck. I argue, against Hursthouse, that the virtuous agent can emerge from a tragic dilemma having acted well, and that this is the conclusion we must arrive at if we want to avoid the problem of contradiction and of moral luck.

text: Can virtuous people emerge from tragic dilemmas having acted well? A tragic dilemma is thought to arise when an agent, through no fault of her own, finds herself in a situation where she must choose between two courses of action, both of which it would be wrong to undertake. I focus on tragic dilemmas that are resolvable, that is, where a reason can be given in favour of one course of action over another, and my aim is to examine whether Hursthouse's virtue-ethical account of right action succeeds in avoiding two problems presented by tragic dilemmas. The first of these is that they produce the seemingly contradictory conclusion that an agent, in doing what she ought to do, acts wrongly, making it appropriate for her to feel guilt. The second is the paradox of moral luck, which consists in the conflict between the intuition that an agent cannot be held responsible for actions that are not fully voluntary, and the fact that she may nevertheless believe that she has done something morally reprehensible. I argue that if we accept Hursthouse's separation of action guidance and action assessment, her account succeeds in solving the problem of contradiction. However, it does not completely avoid the problem of moral luck. I argue, against Hursthouse, that the virtuous agent can emerge from a tragic dilemma having acted well, and that this is the conclusion we must arrive at if we want to avoid the problem of contradiction and of moral luck.

year: 2007