Too individualistic for safety culture? Non-traffic related work safety among heavy goods vehicle drivers

IntroductionThis article reports on a study of non-traffic related work safety among drivers of heavy goods vehicles in Denmark. In the heavy goods vehicle transport (HGV) sector only 6.4% of workplace accidents involving drivers are traffic related. HGV work is characterised by solitary work, as drivers tend to work at a physical distance from their own company and their working environment is also influenced by the working environment of other companies e.g. the places where they deliver goods. This study focuses on an analysis of HGV drivers’ and managers’ differentiated understandings of risk and safety and its management within an organisational context. The situational focus involves viewing HGV drivers’ working environment as a part of the organisational structure as well as of other social relationships. An understanding of safety culture as practice is applied with the view of identifying values and attitudes as well as organisational and technical aspects in relation to how individualist or collectivist understandings of risk and safety influence the working environment in HGVs.MethodThe study applied a mixed methods approach and in this article the qualitative interviews conducted with drivers and managers is the primary data source.ResultsThis study suggests a widespread understanding of drivers as being individually oriented in their work, from drivers and management alike. However, the study also demonstrates that, in conducting their work, the drivers are actually interdependent, and share knowledge frequently, albeit informally. The organisational structure of the company shapes their individual attitudes towards safety but they also report being dependent on relationships with, and information from, their fellow colleagues, former colleagues and friends who shape their understandings and attitudes towards hazards and safety practices. The analysis points to risk-taking and unsafe practices as prevalent among HGV drivers, who often refer to risk as trivial and the management of such risks as one’s own responsibility. Knowledge of how to manage risks in everyday practice is shown to be principally related to personal experiences but also to the good advice and examples of fellow drivers.ConclusionsThe analysis points to interdependent and collectivist practices among HGV drivers even though they are perceived as being individualistically oriented when it comes to safety. Therefore, non-traffic related safety practices, in this case the loading and unloading of vehicles, occur in the grey zone of organisational safety management. Despite the fact that organisational safety initiatives are initiated, the management sees limited possibilities for enforcing them and hence safety practice is often left to the individual driver.Practical applicationsA safety culture perspective might enhance work safety among HGV drivers if we are able to understand workplace culture in a pluralistic way. Collectivist practice among the drivers can be utilised in order to improve knowledge sharing and situational safety practices. The informal communication identified among the drivers might offer a new model for safety initiatives based on more collectivist, albeit informal, safety culture practices on behalf of HGV companies.     

La relation entre la culture organisationnelle et les agressions au travail

This study aimed to determine how perceptions of group, developmental, hierarchical and rational organizational culture contribute to workplace aggressions. Aggressions included low intensity incivilities to violent physical acts. Data came from the SALVEO surveys containing a sample of 1942 workers employed in 63 workplaces. Multilevel analyses revealed that the perception of the group culture is associated with lower levels of incivilities while the developmental culture is associated with higher levels of incivilities.     

Workplace ethics culture and work engagement: The mediating effect of ethical leadership in a developing world context

This study examined the mediating effect of ethical leadership on the relationship between workplace ethics culture and work engagement among employees in a railway transport organisation in the Democratic Republic of the Congo (DRC). The sample consisted of permanently employed staff in a railway organisation in the DRC (n = 839; females = 32%). The employees were required to complete the Ethical Leadership Scale (ELS), the Ethical Corporate Virtue model (ECV) and the Utrecht Work Engagement Scale (UWES). Mediating regression analyses were conducted to predict work engagement from workplace ethics culture, partialling out ethical leadership. The results show that workplace ethics culture had a significantly positive effect on work engagement. The results further indicated that workplace ethics culture, through the mediation of perceived ethical leadership, had a significantly positive effect on the work engagement dimensions of vigour, dedication and absorption. The findings provide evidence that ethical leadership plays a crucial role in shaping workplace ethics culture and employees’ level of work engagement in an emerging country work setting.     

She writes in many-coloured headscarves! A conversation with Shelina Zahra Janmohamed

Shelina Janmohamed, the British Muslim writer and commentator, feels impatient with the stereotypic labels attributed by the West to Asian Muslim women. Through her memoir, Love in a Headscarf, she breaks out all the miserable images of what it is to be a British Asian Muslim woman, addressing issues that range from Asian marriages to Islamic terrorism and the question of the veil.     

Aboriginal Health Care and Bioethics: A Reflection on the Teaching of the Seven Grandfathers

Contemporary bioethics recognizes the importance of the culture in shaping ethical issues, yet in practice, a process for ethical analysis and decision making is rarely adjusted to the culture and ethnicity of involved parties. This is of a particular concern in a health care system that is caring for a growing Aboriginal population. We raise the possibility of constructing a bioethics grounded in traditional Aboriginal knowledge. As an example of an element of traditional knowledge that contains strong ethical guidance, we present the story of the Gifts of the Seven Grandfathers. We note a resemblance of this Ojibway teaching to virtue ethics in European traditions, but we suggest that there are also important differences in how these two traditions are currently presented. We hope that further engagement with a variety of indigenous moral teachings and traditions could improve health care involving Aboriginal patients and communities, and enrich the discipline of bioethics.     

The “Jewish Knight” of Slobodka honor culture and the image of the body in an Ultra-Orthodox Jewish context

Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture.     

Healing Faith: A Qualitative Exploration of Latina Breast Cancer Survivors

Latina cancer survivors report higher levels of distress and depression and lower levels of social quality of life and overall health‐related quality of life when compared with all other cancer survivors. Cultural values influence cancer survivorship; however, little research to date has examined how aspects of the Latina culture may be healing during the cancer journey. Therefore, the purpose of this article is to present findings from a qualitative study exploring the influence of culture on quality of life for Latina breast cancer survivors. The authors use consensual qualitative research to understand the lived experiences of Latina breast cancer survivors.     

Lang,S. K. W. and Gardiner,B. D. (2014). As they like it – culture-centred counsellor education in the context of Aotearoa New Zealand: A play on bicultural pluralism. British Journal of Guidance and Counselling, 42 (1), 73–85. doi.org./10.1080/03069885.2013.824949

In their article, Lang and Gardiner draw support from the Treaty of Waitangi to deconstruct cultural dominance and reconstruct a framework, which promotes bicultural pluralism in the new counsellor education programme at the Massey University. However, they omit significant details of the Treaty and therefore mislead the audience to think that the Treaty has always served its purpose to protect Māori and the colonisers all the time. They develop a new counselling framework ‘ARC?=?Attend Reflect Collaborate’ which merely describes what has happened or what should have happened in counselling. It fails to address the need to raise a counsellor's awareness of his or her own cultural identity and understanding of the worldview of a culturally different client before counselling starts.     

Don’t tell me I’m normal: inpatient psychotherapy of a severely abused patient at the Cassel Hospital

This paper is a case study of a patient with severe personality disorder undergoing treatment at the Cassel Hospital. It looks at a phase of her individual psychoanalytic psychotherapy and how that sits within an institutional model of treatment that can be understood as applied psychoanalysis, in which Tom Main’s concept of a ‘culture of enquiry’ aims to observe and bring together splitting and projective processes operating at all levels of the organisation. The patient, who had been sexually abused and then suffered a prolonged suicidal breakdown, exerted intense pressure on the institution through her experience of herself as both a victim of abuse and a participant in it. A working through is described, in which different parts of the patient that had been projected into different parts of the institution are brought together, and her primitive demand for a two-person world gives way to an acceptance of triangulation. Themes from her individual sessions are enacted in the milieu-based treatment, and conversely struggles in the patient community appear in her sessions. It is from drawing these parts of the patient together as a whole institution that the treatment derives its power and effectiveness.     

Cross‐cultural Generalizability of the Alternative Five‐factor Model Using the Zuckerman–Kuhlman–Aluja Personality Questionnaire

Several personality models are known for being replicable across cultures, such as the Five‐Factor Model (FFM) or Eysenck's Psychoticism–Extraversion–Neuroticism (PEN) model, and are for this reason considered universal. The aim of the current study was to evaluate the cross‐cultural replicability of the recently revised Alternative FFM (AFFM). A total of 15 048 participants from 23 cultures completed the Zuckerman–Kuhlman–Aluja Personality Questionnaire (ZKA‐PQ) aimed at assessing personality according to this revised AFFM. Internal consistencies, gender differences and correlations with age were similar across cultures for all five factors and facet scales. The AFFM structure was very similar across samples and can be considered as highly replicable with total congruence coefficients ranging from .94 to .99. Measurement invariance across cultures was assessed using multi‐group confirmatory factor analyses, and each higher‐order personality factor did reach configural and metric invariance. Scalar invariance was never reached, which implies that culture‐specific norms should be considered. The underlying structure of the ZKA‐PQ replicates well across cultures, suggesting that this questionnaire can be used in a large diversity of cultures and that the AFFM might be as universal as the FFM or the PEN model. This suggests that more research is needed to identify and define an integrative framework underlying these personality models. Copyright © 2016 European Association of Personality Psychology