Disruption in HR Through Inclusive Emotional Culture

Diversity in workforce has demanded the need to develop inclusive culture that suffices the needs, interests, and emotions of all equally. High-performing organizations have incorporated emotions in their mission, creating an emotional culture that accentuates emotional intelligence of their talent force rather than suppression of emotions. The chapter explains how and why organizational cultures are transforming into inclusive emotional cultures. Through an analysis of cases of Indian multinationals, the antecedents and outcomes of Inclusive emotional culture is described through Inclusive Emotional Culture Framework model. Views of HR managers are expressed through content analysis qualitative technique. The chapter provides a key to sustainable development of Indian businesses amidst the doldrums of global business environment through inclusive emotional culture integrating values of long-term sustenance and development.

Academic Emotions

The University is an institution that disciplines the academic self. As such it produces both a particular emotional culture and, at times, the emotional suffering of those who find such disciplinary practices discomforting. Drawing on a rich array of writing about the modern academy by contemporary academics, this Element explores the emotional dynamics of the academy as a disciplining institution, the production of the academic self, and the role of emotion in negotiating power in the ivory tower. Using methodologies from the History of Emotion, it seeks to further our understanding of the relationship between the institution, emotion and the self.

Condiții pedagogice ale dezvoltării echilibrului emoțional la elevii claselor primare

The concept of pedagogical conditions, in the context of the development of emotional balance with primary school students, defines the set of affective, motivational, volitional-characteristic and cognitive factors that support students’ emotional balance within a formative triangle built on the necessary interpenetration between: a) student’s optimism as a psyhological state favorabile to healthy and successful school behavior, b) personal affective efficiency, established at a level of feeling superior to learning; c) self-esteem, acquired in a fomal and non-formal context, but also in an informal. All these have as a superior quality product the formation and development of the emotional intelligence of the students, which is in close functional and structural connection with the emotional culture of the teacher, in general and of the teacher from primary education, in particular.

Emotional Imperatives of Late Modern Society and their Possible Social Consequences

The purpose of this article is to examine the main “imperatives” of contemporary emotional culture, which may provide special research optics for a deeper understanding of late modern society. The author begins with a definition of emotional culture — based on the body of works in sociology of emotions — and identifies dominant emotional norms and their corresponding perceptions, which bear the nature of imperatives in people’s everyday experience and serve as an extension of social values. These emotional imperatives include rational control over emotions, a compulsive desire to be and look happy, avoiding negative feelings, individual guilt from any sort of failure in social life, grievance that takes the form of righteous indignation, and others. These “imperatives” are in some respect contradictory, reflecting different aspects of life, but generally subject to the logic of late modern society, and can have important implicit social consequences such as broken social ties, “chronic” feelings of depression and frustration, fatigue, bad moods, increased anxiety and fears and many other implicit consequences, such as the emergence of new forms of solidarity. As a result of global events and the resulting social crises, these imperatives may change, thereby allowing us to trace how people’s lived experiences are changing. The list of emotional imperatives is not by any means full, and the same goes for their description, but through the outlined emotional imperatives the author attempts to describe theoretically contemporary cultural configurations of lived experience through leading emotional norms.

Reflection of emotional experience in the culture of the Finno-Ugric peoples

Introduction. The article presents the characteristic of emotional culture, reflecting the emotional experience accumulated by society. It is seen as an integral part of the overall culture. Its content includes psychological knowledge, practical skills in managing emotions and feelings, and attitudes toward people. The purpose of the study is to identify the emotional content of the culture of the Finno-Ugric peoples. Materials and Methods. To achieve this goal, the author used the methodology of psychological analysis of the language as the most important carrier of emotional culture. As an object of analysis the dictionaries of four Finno-Ugric peoples: Komi, Udmurts, Mari and Erzia were also used. The subject of psychological analysis were the words reflecting emotional phenomena, for example, sad, angry, joyful, embarrassed, etc. The following analysis parameters were used: sign and form of emotional phenomena. Results and Discussion. The analysis showed that emotional experience takes an important place in the language and culture of the relevant Finno-Ugric peoples. In their language, there are, on average, 315 emotional categories that reflect emotional phenomena that are diverse in content and form. This indicates the breadth of the emotional experience of these peoples. This indicator is characterized by slight deviations from the average value, which indicates the proximity of the emotional experience of these peoples. All the basic forms of emotional phenomena are reflected in their emotional experience: emotional processes, emotional phenomena, emotional properties and conditions, emotional properties of actions. Ethnic features were found in the quantitative ratio of these indicators. It was established that the dominant place in the structure of emotional experience is occupied by negative emotions with a minimal difference between these ethnic groups. Conclusion. Emotional reality is included in the sphere of people’s interests and, in one way or another, is mastered by them. That is why it is reflected in the culture of any people, including the Finno-Ugric ones. However, the ethnic characteristics of their emotional experience and emotional culture remain unexplored. A promising task is to create a holistic concept of the emotional culture of every Finno-Ugric people, including knowledge about emotions and feelings, methods of managing them and attitude to people.