10 research outputs found
Leadership in business through the Hindu prism in the works of Devdutt Pattanaik
No full textDevdutt Pattanaik (b. 1970) is a contemporary Indian mythologist, writer, and illustrator. He writes about the relevance of mythology in modern times, not only in terms of religion but also in such areas as management, business and leadership. He is the author of over 50 books and 1,000 articles. He is an expert in cultural issues, and also takes part in various TV programs
Treatment Of Selflessness In Devdutt Pattanaik’s The Book Of Ram
No full textMythology refers to the myths that are associated with the sacred stories of a particular culture. Indian mythology is a vast collection of tales which are predominantly featured in religious texts like the Vedic literature and the Puranas. Mythological narratives play a crucial role in effectively imparting the essential message to people and guide them towards a fruitful life. Every religion and philosophical system in India is imbued with ethical elements. Indian ethos refers to the guiding beliefs and noble notions of Indian culture. One can adhere to the ethos of the culture to enhance his or her life. Devdutt Pattanaik is an Indian mythologist, speaker, illustrator, columnist and an author of more than fifty books. Some of his important works are Jaya: An Illustrated Retelling of the Mahabharata, Sita: An Illustrated Retelling of the Ramayana, Shyam: An Illustrated Retelling of the Bhagavata, The Book of Ram and Shiva to Shankara: Giving Form to the Formless. His works deal with the areas of religion, mythology and management. The present study aims at an analysis of The Book of Ram of Devdutt Pattanaik so as to highlight the importance of selflessness in one’s life. The author provides a new perspective to the Ramayana in his novel by focusing on the selfless life led by Ram. The present study analyses the selfless deeds of a few characters such as Lakshman, Bharata, and Vibhishana. They act selflessly in order to uphold dharma. 
Emotions at work and mental health: emerging directions
No full textThe present paper aims to present a brief overview of research on emotions at the workplace, and its relevance for mental health. Studies have been carried out linking emotions at work to various indices of well-being at work as well as to multiple health outcomes. The scope and utility of research focusing on day-to-day affective experiences is highlighted through studies using affective events theory as a guiding framework. There is a relative dearth of studies on emotion regulation processes at work, specifically on interpersonal regulation of emotions in work life as well as on regulation of positive emotions. Despite a boom in research on the magnitude of mental health issues at workplace and its wide-ranging implications, there is insufficient integration of research on emotions and mental health at work, with these two related strands of research evolving rather independently of each other. The overview points out areas of future research as well as implications for practice.</jats:p
Business Sutra by Devdutt Pattanaik in context of transformation of mythological consciousness in India: philosophical analysis
No full textАктуальність теми зумовлена тим, що трансформації у міфологічній системі Індії активно впливають на розвиток та стан індійського суспільства. Змінені міфи відображаються у бізнес-практиках, освітніх програмах, нових формах комунікації та практиках лідерства. Найбільш яскравим представником нової індійської міфотворчості є Девдатт Паттанаїк, творець бізнес-сутри та автор кількох десятків книг, присвячених міфології Індії. Саме його творчість найбільш репрезентативна у контексті впливу міфології на сфери суспільного життя.
Мета статті – визначити особливості сучасних трансформацій індійської міфології на прикладі теорії та практики бізнес-сутри Девдатта Паттанаїка.
Результати дослідження показують, що діяльність Девдатта Паттанаїка є прикладом комерціалізації релігії. Він створює твори, ґрунтуючись на потребах сучасного суспільства. Представники нової індійської міфотворчості трансформують міфі, поміщаючи їх у нові реалії. З погляду трансформації свідомості відбуваються такі процеси: симпліфікація образів, реактуалізація мифології – зв'язування традиційних міфів з актуальними проблемами сучасності, включаючи гендерні питання, економічні питання, практики лідерства та можливості кар'єрного зростання, а також вестернізація – здійснення практик мультикультуралізму та міжкультурної комунікації з західною культурою.
Висновки статті наголошують, що у контексті бізнесу та лідерства міфологічні сюжети та мотиви можуть стати потужним інструментом для формування корпоративної культури та етики. Відбувається трансформація міфу від релігійного до секулярного, виникає еклектична модель відношень між релігією та бізнесом. Бізнес-сутра Девдатта Паттанаїка є наслідком процесів глобалізації, мультикультуралізму та інтеркультурної взаємодії. Його підхід до бізнесу та лідерства показує, що незважаючи на глибокий вплив західних практик, індійський соціум зберігає свою унікальність та здатний адаптувати європейські знання під свій контекст. Бізнес-сутра – приклад глокалізації у дії, де традиційні цінності та міфологічні архетипи інтегруються у сучасний бізнес-контекст з урахуванням глобальних та локальних аспектів.The relevance of this topic is because transformations within India’s mythological system significantly influence the development and state of Indian society. These evolving myths are reflected in business practices, educational programs, new forms of communication, and leadership practices. The most prominent figure in new Indian mythmaking is Devdutt Pattanaik, creator of Business Sutra and author of over 50 books dedicated to Indian mythology. His works are particularly illustrative in the context of the impact of mythology on various aspects of social life.
The purpose of this article is to determine the features of modern transformations in Indian mythology, using the theory and practice of Devdutt Pattanaik's Business Sutra as a key example.
The results of the study indicate that Devdutt Pattanaik’s activities exemplify the commercialization of religion. He creates works based on the needs of modern society. Representatives of the new Indian mythmaking transform traditional myths, placing them in new realities. From the perspective of consciousness transformation, several processes occur: the simplification of mythological images, the reactualization of mythology which includes the integration of traditional myths with current issues such as gender, economics, leadership practices, and career growth opportunities, as well as the westernization – the implementation of multiculturalism practices and intercultural communication with Western culture.
The conclusions of the article show that mythological stories and motifs can serve as a powerful tool for shaping corporate culture and ethics in the context of business and leadership. There is a noticeable transformation of myth from religious to secular, creating an eclectic model of interaction between religion and business. Devdutt Pattanaik's Business Sutra reflects the influence of globalization, multiculturalism, and intercultural exchange. His approach demonstrates that, despite the deep influence of Western business practices, Indian society preserves its unique identity and adapts European knowledge to its cultural context. Business Sutra exemplifies glocalization in action, where traditional values and mythological archetypes are integrated into the modern business environment, blending global and local dimensions
Development and Validation of the Workplace Affective Events Survey
No full textBackground
Work, a central aspect of human life, serves vital economic and social functions. There is a burgeoning interest in positive emotions in the workplace, which can enhance creativity, foster social connections, and improve problem-solving abilities. These emotions are pivotal in key organizational outcomes, including employee performance and health. Despite the extensive examination of factors like job satisfaction and workplace stressors, a knowledge gap exists regarding the everyday workplace events that influence emotions and their contribution to overall workplace emotional health. The present study introduces the Workplace Affective Events Survey (WAES), a new tool that can facilitate the advancement of research in this field.
Purpose
This study aimed to develop a tool to assess daily workplace events that lead to positive or negative emotional responses and the intensities of such responses. The study also examined the relationship between these events and the associated affect-intensities with trait affect, and social companionship at work for convergent validation.
Methodology
The tool development entailed a multi-phase approach which encompassed item generation, content validation, pre-pilot trials, and pilot testing of the WAES. Participants were entry and mid-level service sector employees aged 25-55 years. Themes generated using focus group discussions and one-to-one interviews were mapped against a known taxonomy of workplace affective events. Expert validation and pre-pilot trials helped in refining the final items. The main phase engaged 300 individuals from nine service industries across 29 organizations in an urban metropolitan city in India. WAES was administered alongside standardized measures of trait-affect and workplace social companionship.
Results
WAES subscales demonstrated acceptable reliability. Participants reported positive daily affective events more often than negative ones, with the average intensity of positive emotions surpassing that of negative emotions. Notably, trait affect scores and social companionship exhibited significant correlations with daily affective events and their intensity.
Conclusions
The WAES offers a novel tool to investigate daily emotional experiences in the workplace. The data suggest that a within-person disposition such as trait-affect might play a lesser role in generating positive affective events than contextual factors. These findings underscore the value of creating work environments that consistently nurture positive emotional experiences.The present study was carried out by the first author as one part of her doctoral work under the guidance of the other two authors at the National Institute of Mental Health and Neurosciences (NIMHANS), Bengaluru, India. She carried out the PhD work at NIMHANS, with funding support from the University Grants Commission (UGC) India
Бізнес-сутра Девдатта Паттанаїка у контексті трансформації міфологічної свідомості в Індії: філософський аналіз
No full textThe relevance of this topic is because transformations within India’s mythological system significantly influence the development and state of Indian society. These evolving myths are reflected in business practices, educational programs, new forms of communication, and leadership practices. The most prominent figure in new Indian mythmaking is Devdutt Pattanaik, creator of Business Sutra and author of over 50 books dedicated to Indian mythology. His works are particularly illustrative in the context of the impact of mythology on various aspects of social life.
The aim of this article is to determine the features of modern transformations in Indian mythology, using the theory and practice of Devdutt Pattanaik's Business Sutra as a key example.
The results of the study indicate that Devdutt Pattanaik’s activities exemplify the commercialization of religion. He creates works based on the needs of modern society. Representatives of the new Indian mythmaking transform traditional myths, placing them in new realities. From the perspective of consciousness transformation, several processes occur: the simplification of mythological images, the reactualization of mythology which includes the integration of traditional myths with current issues such as gender, economics, leadership practices, and career growth opportunities, as well as the westernization – the implementation of multiculturalism practices and intercultural communication with Western culture.
The conclusions of the article show that mythological stories and motifs can serve as a powerful tool for shaping corporate culture and ethics in the context of business and leadership. There is a noticeable transformation of myth from religious to secular, creating an eclectic model of interaction between religion and business. Devdutt Pattanaik's Business Sutra reflects the influence of globalization, multiculturalism, and intercultural exchange. His approach demonstrates that, despite the deep influence of Western business practices, Indian society preserves its unique identity and adapts European knowledge to its cultural context. Business Sutra exemplifies glocalization in action, where traditional values and mythological archetypes are integrated into the modern business environment, blending global and local dimensions.Актуальність теми зумовлена тим, що трансформації у міфологічній системі Індії активно впливають на розвиток та стан індійського суспільства. Змінені міфи відображаються у бізнес-практиках, освітніх програмах, нових формах комунікації та практиках лідерства. Найбільш яскравим представником нової індійської міфотворчості є Девдатт Паттанаїк, творець бізнес-сутри та автор кількох десятків книг, присвячених міфології Індії. Саме його творчість найбільш репрезентативна у контексті впливу міфології на сфери суспільного життя.
Мета статті – визначити особливості сучасних трансформацій індійської міфології на прикладі теорії та практики бізнес-сутри Девдатта Паттанаїка.
Результати дослідження показують, що діяльність Девдатта Паттанаїка є прикладом комерціалізації релігії. Він створює твори, ґрунтуючись на потребах сучасного суспільства. Представники нової індійської міфотворчості трансформують міфі, поміщаючи їх у нові реалії. З погляду трансформації свідомості відбуваються такі процеси: симпліфікація образів, реактуалізація мифології – зв'язування традиційних міфів з актуальними проблемами сучасності, включаючи гендерні питання, економічні питання, практики лідерства та можливості кар'єрного зростання, а також вестернізація – здійснення практик мультикультуралізму та міжкультурної комунікації з західною культурою.
Висновки статті наголошують, що у контексті бізнесу та лідерства міфологічні сюжети та мотиви можуть стати потужним інструментом для формування корпоративної культури та етики. Відбувається трансформація міфу від релігійного до секулярного, виникає еклектична модель відношень між релігією та бізнесом. Бізнес-сутра Девдатта Паттанаїка є наслідком процесів глобалізації, мультикультуралізму та інтеркультурної взаємодії. Його підхід до бізнесу та лідерства показує, що незважаючи на глибокий вплив західних практик, індійський соціум зберігає свою унікальність та здатний адаптувати європейські знання під свій контекст. Бізнес-сутра – приклад глокалізації у дії, де традиційні цінності та міфологічні архетипи інтегруються у сучасний бізнес-контекст з урахуванням глобальних та локальних аспектів
Growth and morphological responses of gerbera seedlings to narrow-band lights with different light spectral combinations as sole-source lighting in a controlled environment
No full textTo optimize light-emitting diode (LED) spectral recipes for gerbera (Gerbera jamesonii) seedling propagation, seed germination and seedling morphology, biomass, flowering, and storage quality were observed in four cultivars, ‘Midi Dark Purple’, ‘Majorette Red Dark Eye’, ‘Maxi Pink’, and ‘Maxi White’, under six spectrum treatments: (1) FL, cool white fluorescent light; (2) RB, a photon flux ratio of 85% red and 15% blue (RB-LED); (3) RB + UVB, RB-LED combined with 0.5 mol m-2 s-1 of ultraviolet-B; (4) RB + UVA, RB-LED combined with 9.6 mol m-2 s-1 of ultraviolet-A; (5) RB + G, a photon flux ratio of 60% red, 15% blue, and 25% green; (6) RB + FR, RB-LED combined with 17.3 mol m-2 s-1 of far-red. For all treatments, the photosynthetic photon flux density was 165 mol m-2 s-1 under a 16-h photoperiod. Seedling growth and morphology were similar under FL and RB for all cultivars, except for a wider canopy of ‘Majorette Red Dark Eye’ under RB. Each of the tri-chromatic light treatments (i.e., RB + UVB, RB + UVA, RB + G or RB + FR) showed similar effects as RB, except for thicker ‘Maxi Pink’ stems under RB + FR. Furthermore, the quality index, an integrated evaluation of seedling quality, was similar under all the treatments for each cultivar. Given similar seedling quality and the advantages of LEDs, RB-LED can potentially replace FL for controlled-environment gerbera seedling production, but the tri-chromatic lights tested in this study appear to be unnecessary.The presentation of the authors' names and (or) special characters in the title of the pdf file of the accepted manuscript may differ slightly from what is displayed on the item page. The information in the pdf file of the accepted manuscript reflects the original submission by the author
Seed germination responses to low-level narrow-band light spectra for 14 ornamental plant genotypes
No full textTo investigate whether low-level lighting is necessary and which narrow-band light spectra are effective in seeds germination, seeds of 14 genotypes from begonia, echinacea, gerbera, petunia, and vinca were germinated under ultraviolet-B (UVB), blue (B), green (G), red (R), far-red (FR) light, or darkness. Light-emitting diode (LED) fixtures provided all spectrum treatments except for UVB, which was provided by a narrow-band fluorescent light. The photon flux density at seed level was ≈18 mol m-2 s-1 for B, G, R, and FR, and 0.4 mol m-2 s-1 for UVB. Based on daily germination observations, final germination percentage, germination onset time, germination time spread, and germination speed were compared among different spectrum treatments for each of the plant genotypes. There were no promotive effects on final germination percentage, germination onset time, and germination time spread under the narrow-band lights compared to darkness. For all plant genotypes, B had a similar effect as darkness on seed germination. FR inhibited seed germination relative to darkness by reducing final germination percentage by 31–88%, delaying germination onset time by 30–40%, and decreasing germination speed by 11–48% in some genotypes. Under R, G, and UVB compared to darkness, germination speed was promoted for begonia ‘Apricot Shade’, a light-requiring genotype, and inhibited for vinca ‘Burgundy’, a light-inhibited genotype. Therefore, lighting at low levels used in our study is unnecessary for seed germination of the tested species except light-requiring genotypes, where R, G, and UVB are the most promotive among the tested narrow-band lights.The presentation of the authors' names and (or) special characters in the title of the pdf file of the accepted manuscript may differ slightly from what is displayed on the item page. The information in the pdf file of the accepted manuscript reflects the original submission by the author
Diacylglycerol kinase (DGKA) regulates the effect of the epilepsy and bipolar disorder treatment valproic acid in Dictyostelium discoideum
No full textValproic acid (VPA) provides a common treatment for both epilepsy and bipolar disorder; however, common cellular mechanisms relating to both disorders have yet to be proposed. Here, we explore the possibility of a diacylglycerol kinase (DGK) playing a role in regulating the effect of VPA relating to the treatment of both disorders, using the biomedical model Dictyostelium discoideum. DGK enzymes provide the first step in the phosphoinositide recycling pathway, implicated in seizure activity. They also regulate levels of diacylglycerol (DAG), thereby regulating the protein kinase C (PKC) activity that is linked to bipolar disorder-related signalling. Here, we show that ablation of the single Dictyostelium dgkA gene results in reduced sensitivity to the acute effects of VPA on cell behaviour. Loss of dgkA also provides reduced sensitivity to VPA in extended exposure during development. To differentiate a potential role for this DGKA-dependent mechanism in epilepsy and bipolar disorder treatment, we further show that the dgkA null mutant is resistant to the developmental effects of a range of structurally distinct branched medium-chain fatty acids with seizure control activity and to the bipolar disorder treatment lithium. Finally, we show that VPA, lithium and novel epilepsy treatments function through DAG regulation, and the presence of DGKA is necessary for compound-specific increases in DAG levels following treatment. Thus, these experiments suggest that, in Dictyostelium, loss of DGKA attenuates a common cellular effect of VPA relating to both epilepsy and bipolar disorder treatments, and that a range of new compounds with this effect should be investigated as alternative therapeutic agents. This article has an associated First Person interview with the first author of the paper
English-language retellings of the Rāmāyaṇa and the ideas of India : culture and society (2010-2020)
No full textThe Rāmāyaṇa is one of the most important narrative traditions for the Indian civilisation. This story has been recreated through different media and across the broad social spectrum of India for centuries. In the 21st century, especially from the second decade onwards, several adaptations of the epic in English have appeared in the Indian literary market. The most successful authors have adopted unique approaches to the epic: Anand Neelakantan often adapts colonial, anticolonial, regional, and postcolonial discourses to invert the traditional roles of the main protagonists and antagonists; Devdutt Pattanaik recreates Indian mythology as a system with psychological value opposed to the Western and Hindu nationalist approaches, which the author regards as materialistic; Amish Tripathi recreates the epic as a nationalist narrative for a globalised audience used to the popular transnational epic fantasy genre; Kavita Kané tells the story of the epic from the perspective of less important female characters; and Chitra Banerjee Divakaruni does the same, but from the perspective of the main female characters. Despite these differences, the most successful adaptations of the Rāmāyaṇa have followed two important discursive lines: male authors have tended to use the epic to create positive representations of the Indian civilisation and Hindu religion, often by explicitly or implicitly opposing them with foreign civilisations and religions, while female authors have tended to use the epic to create positive representations and models of Indian women. Structurally, both male and female authors have used the epic as a collective memory that encapsulates past virtues, which are regarded as containing the answer to current social problems. By adopting values that have become relevant in India since the anticolonial period and especially after the implementation of neoliberal reforms in 1991, which include greater global openness coupled with a fear of losing one’s native roots and the desire to decolonise contemporary Indian culture, these authors have become important spokespersons for contemporary India among middleclass, English-speaking Indian readers. In this dissertation, I use Multimodal Critical Discourse Analysis based on qualitative data combined with the fields of Orientalism, re-Orientalism, postcolonialism and decoloniality to understand: 1. how the male authors have created a socio-historical worldview centred on Indian civilisation and Hindu religion, with both being simultaneously regarded as traditional and modern; 2. how the female authors have adopted a similar approach to create a new representation of Indian femininity, which is also regarded as traditional and modern. Although the authors promote a discourse according to which they have based their approaches on Indian perspectives, often explicitly contradicting Western discourses and creating socially holistic adaptations, they are actually authors who come from a privileged and Westernised social class. The protagonists of the epic have been recreated as ideal characters that embody positive global characteristics such as equality of choice, equality of opportunity, and social justice, here often reinterpreted as pre-colonial characteristics. With the exception of female characters, subaltern groups are often described with negative characteristics associated with non-Indian and non-Hindu ways of being and living in the world.O Rāmāyaṇa é uma das tradições narrativas mais importantes para a civilização indiana. Esta história tem sido recriada através de media diferentes e através do diverso espectro social indiano ao longo de séculos. No século XXI, especialmente a partir da segunda década, várias adaptações literárias em língua inglesa surgiram no mercado indiano. Os autores mais bem-sucedidos têm-se distinguido por abordagens únicas à epopeia: Anand Neelakantan costuma adaptar discursos coloniais, anticoloniais, regionais e pós-coloniais para inverter os papeis tradicionais dos protagonistas e antagonistas principais; Devdutt Pattanaik recria a mitologia indiana como um sistema de valência psicológica oposta às abordagens ocidental e nacionalista hindu, que o autor considera serem materialistas; Amish Tripathi recria a epopeia como uma narrativa nacionalista para um público globalizado habituado ao popular género transnacional de fantasia épica; Kavita Kané conta a história da epopeia do ponto de vista das personagens femininas menos importantes; e Chitra Banerjee Divakaruni faz o mesmo em relação a personagens femininas principais. Apesar destas diferenças, as adaptações mais bem-sucedidas têm seguido duas linhas discursivas importantes: os autores masculinos têm usado a epopeia para criar representações positivas da civilização indiana e religião hindu, geralmente por oposição explícita ou implícita a civilizações e religiões estrangeiras. As autoras femininas, por sua vez, têm usado a epopeia para criar representações e modelos positivos da mulher indiana. A nível estrutural, tanto os autores masculinos como femininos têm usado a epopeia como uma memória colectiva que encerra em si as virtudes positivas e que contém a resposta para os problemas sociais da modernidade. Através da adopção de valores que se tornaram relevantes na Índia desde o período anticolonial e especialmente após a implementação de reformas neoliberais de 1991, o que inclui uma maior abertura global associada um medo de se perderem as raízes nativas e o desejo de se descolonizarem as mesmas, estes autores têm-se tornado portavozes importantes da Índia, do hinduísmo e do feminismo indiano contemporâneos entre os leitores indianos de classe-média e falantes de língua inglesa. Nesta dissertação, sirvo-me de análise crítica do discurso multimodal baseada em dados qualitativos e aliada às áreas do Orientalismo, do re-Orientalismo, do póscolonialismo e da decolonialidade de modo a perceber: 1. como é que os três autores masculinos têm cimentado os processos de construção da nação e da religião na Índia do século XXI através da criação de uma visão do mundo socio-histórica centrada na Índia enquanto civilização e no hinduísmo enquanto religião, ambas na qualidade de civilização e religião simultaneamente tradicionais e modernas, e muitas vezes contrapostas com visões do mundo consideradas não-indianas e não-hindus; 2. as duas autoras femininas têm adoptado uma abordagem semelhante para criar uma nova representação feminina vista como simultaneamente tradicional e moderna. Os protagonistas da epopeia têm sido recriados como personagens ideais que encerram em si características globais positivas como igualdade de escolha, igualdade de oportunidade e justiça social, características que nas adaptações são reinterpretadas como características pré-coloniais. Com excepção de personagens femininas, grupos subalternos têm sido muitas vezes descritos com características negativas associadas a modos de ser e de se estar no mundo não-indianos e não-hindus
