title: Empathy, connectedness and organisation

authors: Pavlovich, Kathryn

subjects: connectedness

abstract: In this paper, we conceptually explore the role of empathy as a connectedness organising mechanism. We expand ideas underlying positive organisational scholarship and examine leading-edge studies from neuroscience and quantum physics that give support to our claims. The perspective we propose has profound implications regarding how we organise and how we manage. First, we argue that empathy enhances connectedness through the unconscious sharing of neuro-pathways that dissolves the barriers between self and other. This sharing encourages the integration of affective and cognitive consciousness which facilitates the ability to find common ground for solution building. Second, empathy enhances connectedness through altruistic action. In giving to others, feelings of joy and harmony are activated. This in turn allows personal freedom to be enriched and transcendence from the rational ego-self is reduced to develop a more expansive, integrated and enlightened state underlying connectedness. Finally, empathy enhances connectedness which results in sharing the quantum field of coherence where there is little separation between self and other. This means living beyond self-interest in a coherent world based upon interdependent wholeness rather than atomization and separation. Empathy allows us to find that state of coherent connectedness.

text: Empathy, connectedness and organisation In this paper, we conceptually explore the role of empathy as a connectedness organising mechanism. We expand ideas underlying positive organisational scholarship and examine leading-edge studies from neuroscience and quantum physics that give support to our claims. The perspective we propose has profound implications regarding how we organise and how we manage. First, we argue that empathy enhances connectedness through the unconscious sharing of neuro-pathways that dissolves the barriers between self and other. This sharing encourages the integration of affective and cognitive consciousness which facilitates the ability to find common ground for solution building. Second, empathy enhances connectedness through altruistic action. In giving to others, feelings of joy and harmony are activated. This in turn allows personal freedom to be enriched and transcendence from the rational ego-self is reduced to develop a more expansive, integrated and enlightened state underlying connectedness. Finally, empathy enhances connectedness which results in sharing the quantum field of coherence where there is little separation between self and other. This means living beyond self-interest in a coherent world based upon interdependent wholeness rather than atomization and separation. Empathy allows us to find that state of coherent connectedness.

year: 2011

title: “Just wrong”, “disgusting”, “grotesque”: How to deal with public rejection of new potentially life-saving technologies

authors: Weijers, Dan M.

abstract: This chapter begins by explaining how PAM was supposed to work and how public expressions of moral repugnance led to the project being shut down. It then introduces and explains the psychology of moral repugnance and discusses a taxonomy of kinds of moral repugnance that might result from the roll out of a new or disruptive technology for security purposes. A major contribution of this chapter is the discussion of what these different kinds of repugnance should mean for new disruptive technology proposals. Using PAM as the central example, the chapter works through a taxonomy of kinds of repugnance to identify the responses that would be appropriate for teams to use when researching and implementing new technologies. The chapter closes with some words of advice about managing public perception of disruptive new security technologies.

text: “Just wrong”, “disgusting”, “grotesque”: How to deal with public rejection of new potentially life-saving technologies This chapter begins by explaining how PAM was supposed to work and how public expressions of moral repugnance led to the project being shut down. It then introduces and explains the psychology of moral repugnance and discusses a taxonomy of kinds of moral repugnance that might result from the roll out of a new or disruptive technology for security purposes. A major contribution of this chapter is the discussion of what these different kinds of repugnance should mean for new disruptive technology proposals. Using PAM as the central example, the chapter works through a taxonomy of kinds of repugnance to identify the responses that would be appropriate for teams to use when researching and implementing new technologies. The chapter closes with some words of advice about managing public perception of disruptive new security technologies.

year: 2021

title: Ora Kainga Rua: Experiences of Kura Kaupapa Māori Graduates

authors: Waller, Arianna Leigh Mana

subjects: indigenous auto ethnography

abstract: There is a wealth of indigenous scholarship examining the impacts of imperialist policies and ideologies on the learning identities of indigenous students. However, within the New Zealand context, there is a lack of literature which focuses solely on the experiences and aspirations of total immersion students to tertiary education settings. 
Using Kaupapa Māori and auto ethnography this thesis privileges the student voice by investigating the transitional experiences of four female kura Kaupapa Māori graduates into mainstream settings particularly their transition to the University of Waikato. 
The thesis argues that there are two main spaces of synergy between an indigenous research paradigm and auto ethnography. The first is the criticality of the “self” in the work, without a sharp separation between the researcher and the subject (dual meaning intended). The second is the shared modality and intentional use of storytelling as a method. By combining insights from in-depth interviews with the researcher’s life story, the thesis identified the coping mechanisms the participants employed and the services The University of Waikato provides that were utilised to help them transition into a new educational setting. 
The participants’ experiences demonstrate that the unique cultural educational experiences of kura Kaupapa Māori differ significantly from the educational and environmental experiences offered at University. The participants’ narratives demonstrated that the clear sense of identity gained from the kura Kaupapa Māori context gave them the inner strength to cope with these differences. In addition to their strong sense of Māori identity, the main coping mechanisms that the students drew on, was the wealth of institutional knowledge that family members and role models provided of the university context as past students and current staff members. The benefits that these students experienced can be strengthened by building stronger relationships between Māori total immersion schools, the wider Māori community and universities ensuring that Māori total immersion students are able to access the academic and institutional knowledge they need to succeed. 
Furthermore, the thesis argues that the kura Kaupapa Māori movement can deliver more for their students if they do not shut out the Pākehā world but rather teach their students to walk between and within the two worlds. In order to better understand this balancing act, the lived experiences of immersion students requires more research, particularly as more and more kura graduates transition into Aotearoa New Zealand tertiary settings.

text: Ora Kainga Rua: Experiences of Kura Kaupapa Māori Graduates There is a wealth of indigenous scholarship examining the impacts of imperialist policies and ideologies on the learning identities of indigenous students. However, within the New Zealand context, there is a lack of literature which focuses solely on the experiences and aspirations of total immersion students to tertiary education settings. 
Using Kaupapa Māori and auto ethnography this thesis privileges the student voice by investigating the transitional experiences of four female kura Kaupapa Māori graduates into mainstream settings particularly their transition to the University of Waikato. 
The thesis argues that there are two main spaces of synergy between an indigenous research paradigm and auto ethnography. The first is the criticality of the “self” in the work, without a sharp separation between the researcher and the subject (dual meaning intended). The second is the shared modality and intentional use of storytelling as a method. By combining insights from in-depth interviews with the researcher’s life story, the thesis identified the coping mechanisms the participants employed and the services The University of Waikato provides that were utilised to help them transition into a new educational setting. 
The participants’ experiences demonstrate that the unique cultural educational experiences of kura Kaupapa Māori differ significantly from the educational and environmental experiences offered at University. The participants’ narratives demonstrated that the clear sense of identity gained from the kura Kaupapa Māori context gave them the inner strength to cope with these differences. In addition to their strong sense of Māori identity, the main coping mechanisms that the students drew on, was the wealth of institutional knowledge that family members and role models provided of the university context as past students and current staff members. The benefits that these students experienced can be strengthened by building stronger relationships between Māori total immersion schools, the wider Māori community and universities ensuring that Māori total immersion students are able to access the academic and institutional knowledge they need to succeed. 
Furthermore, the thesis argues that the kura Kaupapa Māori movement can deliver more for their students if they do not shut out the Pākehā world but rather teach their students to walk between and within the two worlds. In order to better understand this balancing act, the lived experiences of immersion students requires more research, particularly as more and more kura graduates transition into Aotearoa New Zealand tertiary settings.

year: 2016