Organizational media choice in performance feedback: a multifaceted approach

This study was designed to examine media choice in performance feedback, an organizational communication process that has been overlooked in the literature. Specifically, we adopted a multifaceted approach and examined how contextual variables in feedback, variables identified from media choice theories, and individual differences in media perception influenced selection of a medium to communicate performance information. A policy‐capturing survey was administered to 178 full‐time employees in Hong Kong. Participants read feedback scenarios and provided media preference ratings of face‐to‐face, telephone, electronic mail, and written communication. Results showed that the three facets jointly influenced media choice. Given that communication quality is partly determined by the medium selected, the present work sheds light on the understanding of initiation process in performance feedback.     

Documentation: Islam and civil society

Following is the text of a lecture given to The Charlemagne Institute at Westminster School, London, on 26 June 1996. The text is reproduced with the kind permission of His Royal Highness and The Charlemagne Institute.     

Reading First kindergarten classroom instruction and students' growth in phonological awareness and letter naming–decoding fluency

This study investigated the role of the amount, content, and implementation of reading instruction provided by 17 kindergarten teachers in eight Reading First elementary schools as it related to students' progress (n = 286 students) on early reading assessments of phonological awareness and letter naming–decoding fluency. Children's phonological awareness and letter naming–decoding fluency grew significantly from fall to spring. On average, across the three 60 min observations, teachers provided over 30 min a day of phonological awareness and phonics instruction and 15 min a day of vocabulary and comprehension instruction. Global ratings of instructional quality revealed two implementation factors: explicit and individualized implementation and meaningful interactions around text. Hierarchical linear modeling revealed that the amounts of specific instructional content, as well as how this instruction was implemented, was related to students' letter knowledge and phonological awareness skill growth.     

Voices of Islamic Authorities: Friday Khutba in Malaysian Mosques

Malaysia has been introducing Islamization policies since the 1980s and has used Friday khutbas (sermons) to convey government and religious authorities’ ideas and interpretations of Islam. We used content analysis of the texts of khutbas delivered in 2013 and 2014 in six states in Malaysia, all of which were obtained from those states’ Islamic authorities’ websites. This research found that weekly Friday khutbas have been used to announce the Islamic authorities’ commitment to safeguard the integrity of Sunni Islam, to monopolize the interpretation of Islam, to establish the collective mistreatment of minority Muslim groups and to promote the implementation of hudud law. Our analysis demonstrates that the control exercised by the government and religious authorities over mosques, covering aspects ranging from a mosque’s administration and appointment of the imam to the preparation of the khutba text has created an ideal opportunity for the government to influence the Muslim society’s understanding and stance on a variety of social, religious and political issues in a multi-ethnic community.     

The theory of multiple stupidities: education,technology and organisation in Arabia

Traditional perspectives have envisaged intelligence as one entity dominated by a single set of abilities (i.e. cognitive abilities), whereas modern perspectives have defined intelligence in various shapes (e.g. linguistic, musical and interpersonal intelligences). By the same token, traditional perspectives have examined stupidity as one set of inabilities (i.e. cognitive inabilities). However, it is not clear whether modern perspectives have discussed whether stupidity exists in various forms—in the same way as they have envisaged intelligence. To address this limitation, 257 university members were asked to share what they perceived as being stupid educational and technological practices in their institutions. Analysis of the data suggested three concepts were important to the members: moral, spatial and administrative stupidities. That is, stupidity is perceived to come in the form of failing to meet certain moral, spatial and administrative values. This implies that modern perspectives may conceptualise stupidity differently from traditional perspectives, seeing it as going beyond cognitive inabilities and viewing it as existing in various forms (e.g. moral, spatial and administrative stupidities). Thus, there are multiple stupidities as there are multiple forms of intelligence. A strength of this research is that it views stupidity through an organisational and qualitative lens, although some may traditionally expect such a topic to be examined quantitatively through psychometric and biological approaches.     

Mothers' and fathers' childcare involvement with young children in rural families in Malaysia

There is a paucity of data on paternal involvement in childcare in traditional Muslim families in Asia. Using cultural‐ecological models of human development that focus on the developmental niche and hegemonic perspectives on masculinity, mothers' and fathers' levels of childcare involvement with infants were examined in 50 two‐parent, low‐income, rural Malay Muslim families residing in peninsular Malaysia. The major goals were to examine gender of parent and gender of child differences in involvement in childcare activities. Mothers and fathers were interviewed separately in their homes regarding the amount of time and levels of involvement in bedtime routines, physical care of, playing with, singing to, feeding, and soothing infants. Groupwise comparisons of parental perceptions revealed a marked gender‐differentiated pattern of involvement: Mothers perceived that they were significantly more involved in bedtime routines, physical care, feeding, playing, soothing, and singing to infants than did fathers. On average fathers estimated that they spent 18% as much time cleaning infants (0.63 versus 3.50 hours), 22% as much time feeding infants (0.76 versus 3.49), and 56% as much time playing with infants (2.77 versus 4.92 hours) relative to mothers. These patterns of involvement suggest that in traditional, rural Malay Muslim families, mothers are the primary caregivers to infants, and contrary to the father as play partner hypothesis, mothers engaged in more play with infants than did fathers. Despite divergent levels of involvement, mothers and fathers were equally as inclined to be involved with their male or female infants. Findings are interpreted in terms of traditional Muslim beliefs about gendered ideologies regarding childcare roles and levels of paternal involvement in groups of fathers in rural and urban Malaysia. The limitations, due in part to gathering data from single informants and the nature of the sample, and the implications of the findings for increasing paternal involvement are noted.     

Educating American Muslim Leadership (Men and Women) for the Twenty‐First Century

Abstract. Educating and training Muslim men and women leaders who are capable of effectively navigating the multi‐ethnic and multi‐religious terrain in America – particularly in the post 9–11 milieu – requires the development of a new critical American Muslim pedagogy. This new pedagogy, centered in Islamic epistemology and ontology, should selectively appropriate the best of traditional Muslim educational paradigms and modalities used over time. However, the traditional Muslim model must not be reified, but rather be subjected to a sharp critique which maintains the richness of its spiritual and intellectual legacy but rejects teachings and interpretations used to create false dichotomies resulting in binary constructs, particularly those which pit Muslims against the west. Finally, the new critical American Muslim pedagogy must embrace all of the best discursive practices (e.g., pedagogies of Freire and others) that engage us in a critical analysis of the way in which power and privilege, even in religious communities, operate to marginalize and suppress women, minorities, and people of color.     

Indigenous Psychotherapies and Religion: Moral Vision and Embodied Communities

Over the past century, the dominant model for addressing mental illness has been the treatment of individuals, largely by individual therapists who assume the availability of individual psychological resources. That form of therapy is a scarce commodity in capitalist societies, and social models of healing have been largely marginalized and forgotten. From the point of view of an indigenous psychology of religion, this essay (1) reports on local cultural and community models of healing that honor the common good, draw on local, communal narratives, and involve a given community in the process of healing. However, because it is not simply community in itself that is therapeutic, the authors argue (2) that healing cultures have communities that are guided by their moral vision and are committed to justice, moral integrity, and the sharing of resources. They draw on intergenerational studies that detail the effects in Inuit communities where a moral vision and a sense of community was present but then was eroded. Therapists whose interventions draw on the moral resources of the community may facilitate healing, as demonstrated by the use of allocentric imaging in more communal traditions. Finally, it is not simply communities with moral ideals that are therapeutic but (3) indigenous communities whose structures and whose role models embody their ethic that is critical for healing. The authors examine ecological communities in China committed to Confucian values and protection of the earth. The L’Arche communities begun in France by Jean Vanier and Alcoholics Anonymous groups around the world serve as examples of embodied moral communities.