CHAPTER 1

INTRODUCTION

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 INDUSTRY PROFILE
Indian Banking Scenario
Indian banking is the lifeline of the nation and its people. Banking has helped in developing
the vital sectors of the economy and usher in a new dawn of progress on the Indian horizon.
The sector has translated the hopes and aspirations of millions of people into reality. But to
do so, it has had to control miles and miles of difficult terrain, suffer the indignities of foreign
rule and the pangs of partition. Today, Indian banks can confidently compete with modern
banks of the world. Before the 20th century, usury, or lending money at a high rate of
interest, was widely prevalent in rural India. Entry of Joint stock banks and development of
Cooperative movement have taken over a good deal of business from the hands of the Indian
money lender, who although still exist, have lost his menacing teeth. In the Indian Banking
System, Cooperative banks exist side by side with commercial banks and play a
supplementary role in providing need-based finance, especially for agricultural and
agriculture-based operations including farming, cattle, milk, hatchery, personal finance etc.
along with some small industries and self-employment driven activities. Generally, co-
operative banks are governed by the respective co-operative acts of state governments. But,
since banks began to be regulated by the RBI after 1st March 1966, these banks are also
regulated by the RBI after amendment to the Banking Regulation Act 1949. The Reserve
Bank is responsible for licensing of banks and branches, and it also regulates credit limits to
state co-operative banks on behalf of primary co-operative banks for financing SSI units.
Banking in India originated in the first decade of 18th century with The General Bank of
India coming into existence in 1786. This was followed by Bank of Hindustan. Both these
banks are now defunct. After this, the Indian government established three presidency banks
in India. The first of three was the Bank of Bengal, which obtains charter in 1809, the other
two presidency bank, viz., the Bank of Bombay and the Bank of Madras, were established in
1840 and 1843, respectively. The three presidency banks were subsequently amalgamated
into the Imperial Bank of India (IBI) under the Imperial Bank of India Act, 1920 – which is
now known as the State Bank of India. A couple of decades later, foreign banks like Credit
Lyonnais started their Calcutta operations in the 1850s. At that point of time, Calcutta was
the most active trading port, mainly due to the trade of the British Empire, and due to which
banking activity took roots there and prospered. The first fully Indian owned bank was the
Allahabad Bank, which was established in 1865. By the 1900s, the market expanded with the

2
establishment of banks such as Punjab National Bank, in 1895 in Lahore and Bank of India,
in 1906, in Mumbai – both of which were founded under private ownership. The Reserve
Bank of India formally took on the responsibility of regulating the Indian banking sector from
1935. After India‟s independence in 1947, the Reserve Bank was nationalized and given
broader powers. As the banking institutions expand and become increasingly complex under
the impact of deregulation, innovation and technological upgradation, it is crucial to maintain
balance between efficiency and stability. During the last 30 years since nationalization
tremendous changes have taken place in the financial markets as well as in the banking
industry due to financial sector reforms. The banks have shed their traditional functions and
have been innovating, improving and coming out with new types of services to cater
emerging needs of their customers. Banks have been given greater freedom to frame their
own policies. Rapid advancement of technology has contributed to significant reduction in
transaction costs, facilitated greater diversification of portfolio and improvements in credit
delivery of banks. Prudential norms, in line with international standards, have been put in
place for promoting and enhancing the efficiency of banks. The process of institution
building has been strengthened with several measures in the areas of debt recovery, asset
reconstruction and securitization, consolidation, convergence, mass banking etc. Despite this
commendable progress, serious problem have emerged reflecting in a decline in productivity
and efficiency, and erosion of the profitability of the banking sector. There has been
deterioration in the quality of loan portfolio which, in turn, has come in the way of bank‟s
income generation and enchancement of their capital funds. Inadequacy of capital has been
accompanied by inadequacy of loan loss provisions resulting into the adverse impact on the
depositors‟ and investors‟ confidence. The Government, therefore, set up Narasimham
Committee to look into the problems and recommend measures to improve the health of the
financial system. The acceptance of the Narasimham Committee recommendations by the
Government has resulted in transformation of hitherto highly regimented and over
bureaucratized banking system into market driven and extremely competitive one. The
massive and speedy expansion and diversification of banking has not been without its strains.
The banking industry is entering a new phase in which it will be facing increasing
competition from non-banks not only in the domestic market but in the international markets
also. The operational structure of banking in India is expected to undergo a profound change
during the next decade. With the emergence of new private banks, the private bank sector has
become enriched and diversified with focus spread to the wholesale as well as retail banking.
The existing banks have wide branch network and geographic spread, whereas the new
3
private banks have the clout of massive capital, lean personnel component, the expertise in
developing sophisticated financial products and use of state-of-the-art technology. Gradual
deregulation that is being ushered in while stimulating the competition would also facilitate
forging mutually beneficial relationships, which would ultimately enhance the quality and
content of banking. In the final phase, the banking system in India will give a good account
of itself only with the combined efforts of cooperative banks, regional rural banks and
development banking institutions which are expected to provide an adequate number of
effective retail outlets to meet the emerging socio-economic challenges during the next two
decades. The electronic age has also affected the banking system, leading to very fast
electronic fund transfer. However, the development of electronic banking has also led to new
areas of risk such as data security and integrity requiring new techniques of risk management.
Cooperative (mutual) banks are an important part of many financial systems. In a number of
countries, they are among the largest financial institutions when considered as a group.
Moreover, the share of cooperative banks has been increasing in recent years; in the sample
of banks in advanced economies and emerging markets analyzed in this paper, the market
share of cooperative banks in terms of total banking sector assets increased from about 9
percent in mid- 1990s to about 14 percent in 2004.
Industry scenario of Indian Banking Industry:
The growth in the Indian Banking Industry has been more qualitative than quantitative and it
is expected to remain the same in the coming years. Based on the projections made in the
"India Vision 2020" prepared by the Planning Commission and the Draft 10th Plan, the report
forecasts that the pace of expansion in the balance-sheets of banks is likely to decelerate. The
total assets of all scheduled commercial banks by end-March 2010 is estimated at Rs
40,90,000 crores. That will comprise about 65 per cent of GDP at current market prices as
compared to 67 per cent in 2002-03. Bank assets are expected to grow at an annual composite
rate of 13.4 per cent during the rest of the decade as against the growth rate of 16.7 per cent
that existed between 1994-95 and 2002-03. It is expected that there will be large additions to
the capital base and reserves on the liability side. The Indian Banking industry, which is
governed by the Banking Regulation Act of India, 1949 can be broadly classified into two
major categories, nonscheduled banks and scheduled banks. Scheduled banks comprise
commercial banks and the co-operative banks. In terms of ownership, commercial banks can
be further grouped into nationalized banks, the State Bank of India and its group banks,
regional rural banks and private sector banks (the old/ new domestic and foreign). These
banks have over 67,000 branches spread across the country. The Public Sector Banks(PSBs),
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which are the base of the Banking sector in India account for more than 78 per cent of the
total banking industry assets. Unfortunately they are burdened with excessive Non
Performing assets (NPAs), massive manpower and lack of modern technology. On the other
hand the Private Sector Banks are making tremendous progress. They are leaders in Internet
banking, mobile banking, phone banking, ATMs. As far as foreign banks are concerned they
are likely to succeed in the Indian Banking Industry. In the Indian Banking Industry some of
the Private Sector Banks operating are IDBI Bank, ING Vyasa Bank, SBI Commercial and
International Bank Ltd, Bank of Rajasthan Ltd. and banks from the Public Sector include
Punjab National bank, Vijaya Bank, UCO Bank, Oriental Bank, Allahabad Bank among
others. ANZ Grindlays Bank, ABN-AMRO Bank, American Express Bank Ltd, Citibank are
some of the foreign banks operating in the Indian Banking Industry. As far as the present
scenario is concerned the Banking Industry in India is going through a transitional phase. The
first phase of financial reforms resulted in the nationalization of 14 major banks in 1969 and
resulted in a shift from Class banking to Mass banking. This in turn resulted in a significant
growth in the geographical coverage of banks. Every bank had to earmark a minimum
percentage of their loan portfolio to sectors identified as “priority sectors”. The
manufacturing sector also grew during the 1970s in protected environs and the banking sector
was a critical source. The next wave of reforms saw the nationalization of 6 more commercial
banks in 1980. Since then the number of scheduled commercial banks increased four-fold and
the number of bank branches increased eight-fold. After the second phase of financial sector
reforms and liberalization of the sector in the early nineties, the Public Sector Banks (PSB) s
found it extremely difficult to compete with the new private sector banks and the foreign
banks. The new private sector banks first made their appearance after the guidelines
permitting them were issued in January 1993. Eight new private sector banks are presently in
operation. These banks due to their late start have access to state-of-the-art technology, which
in turn helps them to save on manpower costs and provide better services. During the year
2000, the State Bank Of India (SBI) and its 7 associates accounted for a 25 percent share in
deposits and 28.1 percent share in credit. The 20 nationalized banks accounted for 53.2
percent of the deposits and 47.5 percent of credit during the same period. The share of foreign
banks (numbering 42), regional rural banks and other scheduled commercial banks accounted
for 5.7 percent, 3.9 percent and 12.2 percent respectively in deposits and 8.41 percent, 3.14
percent and 12.85 percent respectively in credit during the year 2000.

5
A Conceptual Framework for Workplace Spirituality
Schmidt-Wilk, Heaton and Steingard (2000, 582) talk about three streams or branches of
literature on workplace spirituality: one presents “spirituality in terms of a personal inner
experience” (for example, Mitroff and Denton 1999); another “focuses on principles, virtues,
ethics, values, emotions, wisdom and intuition” (and they cite Dheler and Welsh 1994,
among others); and the third “defines spirituality in terms of the relationship between a
personal inner experience and its manifestations in outer behaviors, principles, and practices”
(citing McCormick 1994, among others). Perhaps more simplistically, we could say that the
first refers to personal spirituality and its “discovery” through inner experiences; the second
anchors spirituality to an objectively described theory of human action; and the third relates
inner experiences with outer behaviors. Ideally, our framework will take in all three
approaches.
Our goal is to understand what it means to say that a person who works is a spiritual agent or
that he or she feels, lives or practices a certain type of spirituality, why that spirituality is
important for the organization where the person works and, consequently, how managers
should act so that the spirituality practiced by their employees, and which the firm allows or
encourages, can contribute to everyone’s goals and, by extension, to the goals of society as a
whole.
In the rest of the paper, we will consider the anthropology of the working person as given: his
or her condition as a material and spiritual being, with needs in both spheres; able to set
himself or herself ends and find the means to achieve them; rational, able to evaluate those
ends (ethical rationality) and means (instrumental rationality); with the capability for self-
reflection, self-awareness and transcendence; with a limited but real freedom; relational, who
needs others to satisfy at least some of his or her material, psychological and affective needs;
able to transcend his or her personal interest, but bound by it; endowed with dignity, which is
intrinsic and not given by others or attained by the results of his or her action, etc.

Human Action
Anyone who acts may be seeking different types of outcomes:7
Extrinsic outcomes: a response from the environment, the firm or the market (wages)
Intrinsic outcomes: the action’s effects on the agent, such as satisfaction during
performance of the task and the operational learning (knowledge, abilities, skills) gained from
it.
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 External outcomes: the action’s effects on other people: customers, colleagues, future
generations, etc. In turn, external outcomes have effects on the agent, which we will call
evaluative learning because it consists of learning to evaluate the consequences of one’s
actions on others, that is, taking them into account.8 This learning takes place even when the
work does not entail any direct contact with other people or when one will never meet the
person one is interacting with. The variety of outcomes implies that people may work for
different motives: extrinsic or economic (salary, for example), intrinsic or psychological
(satisfaction, learning new knowledge or skills) and transcendent or ethical (evaluative
learning or developing virtues).

Motives, Values and Virtues

A person who acts in pursuit of these outcomes, moved by these motives and toward the
development of these evaluations, is a complete person. The emphasis on his or her actions’
spirituality adds nothing new in these areas, although it may underscore certain outcomes,
motives or values. And this is also true when what the agent is apparently seeking is limited
to extrinsic outcomes (income), because what motivates him or her may perhaps be the desire
to ensure his or her family’s well-being. The other two motives, particularly the transcendent
motives, may also be present – even to the extent of being the dominant motives – in an
activity whose motivation is, apparently, purely economic. Spirituality does not add new
dimensions to work but rather acknowledges all of them with their interrelations and
complexities.
Spirituality is a property of human beings, not of firms. But firms, with their organization,
structure, modus operandi and culture, create the framework within which the human beings
who work there can develop their spirituality. Accordingly, within the firm, spirituality
means that all the dimensions of work are taken into account, evaluating the results using the
three criteria explained above.
If this is the case, this way of viewing spirituality includes, at least to some extent, much of
what is said in the literature on the subject: for example, when it is suggested that employees
are motivated by more than just economic motives; or when firms do not use purely monetary
incentives; or when it is argued that work should enhance certain values and virtues, such as
uprightness, trust, honesty, loyalty, etc., that are, in turn, manifested through acts of respect,
attentiveness and concern, among many others.10 Practicing virtues at work is another way
of saying that work is a spiritual activity.

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Love, Ethics, Rationality
This is particularly true of love (Argandoña 2011b, 2014b), understood not as a feeling but as
a virtue that is practiced when an agent tries to take into account the consequence of his or
her actions on other people: avoiding negative consequences and favoring positive ones;
seeking the good of others. In other words, the agent treats people as ends in themselves, not
as means for other ends. He or she is motivated by a transcendent motive because, when an
act is performed out of love, even if it is imperfect, it is not the outcome that is important but
the intention (Malo 2004).
Identifying spirituality with actions motivated by love may perhaps seem too demanding but,
in actual fact, it is not if one considers that love as a virtue ranges from “lesser” but no-less
important forms, such as affection, empathy, sympathy and comradeship, to friendship and
the love of benevolence, which desires only the other person’s good without expecting
anything in return.
Ethics – that is, the development of the agent’s moral capacities, his or her virtues – is the
outcome of evaluative learning (Argandoña 2011a, 2014a, Arjoon 2000, Koehn 1995). An
action is ethical if it arises from the exercise of the agent’s virtues and, therefore, contributes
to these virtues’ development. And that depends primarily, although not solely, on the
action’s motivation. Consequently, when ethics is practiced at the workplace, it is also
spirituality that is being put into practice. But this is not true for all theories of ethics. For
example, the application of laws or moral rules from outside the action may not favor the
spiritual dimension of work, which may even become dehumanizing if such rules are viewed
as impositions that curtail the agent’s freedom and cause him or her to lose spontaneity. The
same can be said of certain consequentiality ethics.

Interpersonal Relationships
Some conceptions of spirituality in the firm stress the dimensions that are directed toward
others: openness, connectedness, sociability, giving, etc. Humans are social beings; they need
other people, not only to satisfy their needs but to know themselves and achieve self-
realizations people. The relational significance of work thus takes on considerable
importance. The right duty binomial in work arises precisely from this social function.
Openness toward others provides the rationale for many of the ethical obligations related to
work, starting with the duty to not be unnecessarily idle and continuing with the need for
professional competence, proficiency, commitment, the spirit of service and attention to

8
detail, to name just a few. It creates conditions conducive to “reasoning” work with others; it
helps give work “meaning”
and, as we have already said, it is an opportunity to acquire and practice virtues.
As we have already explained, these relationships may arise from extrinsic, intrinsic or
transcendent motives. All of them are important, but on different levels: it is not the same to
be open to others because it is in my own interest (extrinsic motivation) or because it gives
me satisfaction (intrinsic motivation) as it is to be open to others as a service (transcendent
motivation). It is likely that different motives will appear in each action: the person who
works only for the salary he or she hopes to receive cannot rule out the purpose of doing
something useful for his or her employer. Interpersonal relationships are not confined to the
action reaction binomial (the agent does something and the other person reacts), because the
other person’s reaction is also a call. It opens a window to new options and invites new
reactions

Meaning and Vocation of Work

The meaning of work is not something affixed from outside but a consequence of how work
itself is understood – and of how a worker understands himself or herself. It is usually related
to the variety of abilities that are brought to bear on work: to the task’s identity; to the worker
being able to understand the broader meaning of what he or she is doing, even though it is
only a small part of a much larger process; to its impact on others, so that it does not have
negative effect but rather a positive effect on other people; to the independence of the person
performing the task (for example, the power of decision he or she has with respect to the
task); to other people’s recognition for who he or she is, not just for what he or she does or
how much he or she earns; to the task’s compatibility with a sufficiently complete life.
Sometimes, the argument about the meaning of work and its spiritual component is
presented in terms of fostering the vocational sense of work (Thompson 2000). Although the
concept of vocation is very rich, it does not seem to add anything new to what has already
been said.
It has also been suggested sometimes that the person who works has the duty to acknowledge
and respect his or her own dignity and that of others, and is entitled to have his or her dignity
acknowledged.13 This is a consequence of all that has been said earlier: awareness of
personal dignity arises from the experience that no one can take away someone’s inner
freedom.14 And this leads us, contrary to certain work cultures and management styles, to

9
another proposition: spirituality requires that the individual act freely and responsibly at all
times.

Human Action and Spirituality

Humans are extraordinarily rich beings, with several levels of spirituality and materiality.
Any conception of the person will highlight certain basic assumptions and reject or minimize
others. And this will give rise to a range of spiritualities that can be either generic or applied
to specific aspects such as work, family, politics, etc. Each of these spiritualities will be
understood from a given conception of the person; all of them have some truth in them, but
this does not mean that it does not matter which spirituality is followed, because each one
accepts certain principles, values or experiences and rejects others and, therefore, fosters
certain behaviors and discourages others and has certain consequences for the agent, the
organization and other people. The respect owed to the person does not mean that we cannot
judge the spirituality proposed or practiced based on its anthropological biases and
foreseeable consequences.
In any case, many elements – although not all of them – of this broad range of spiritualities
will probably be shared or at least not excluded by others. For example, humans may find the
meaning of work in different places: the call of a personal God; a profound, immanent inner
experience of what being a human being is, what he or she does and what he or she must do;
the realization that work must be performed within a given social context, within a vocation
of service to others; the need for that work to be subject to moral principles or values; the
need to allow emotions and feelings, etc., to manifest themselves. Obviously, the feelings
found will vary, as will also the feasibility of using them as a guide for full, meaningful work.
Consequently, different people may propose developing the meaning of work, even though
they may not be in full agreement as to what determines that meaning.

Practices of Spirituality
Some authors conceive workplace spirituality as: a series of practices that complement other
dimensions (meditation, prayer, silence, retreat, spiritual accompaniment, yoga, mindfulness,
relaxation techniques, eliminating rush, etc.); a series of practices that help take people’s
minds off their worries or help them relax; or the act of regularly devoting time to volunteer
work, etc. Behind this conception there may be an implicit denial of the spiritual dimensions
mentioned above or, perhaps more commonly, a pragmatic outlook that seeks to get results
more quickly from humanized work by the expedient process of recommending certain
10
practices.
These practices may be very useful: a short period of meditation, for example, may be used to
reflect on the meaning of work and to find peace within oneself, and a retreat may be useful
for improving our self-knowledge or developing skills that will be useful in our relationships
with other people. However, human beings’ spiritual dimension leads them to transcend the
limitations and determinations of specific acts: an act may have a profound spiritual meaning
without having to be preceded or accompanied by a specific “spiritual” activity.
Workplace spirituality is cultivated in work itself: work’s prosocial motivation, for
example, does not require a period of meditation, although this may help develop it; and the
awareness of working for others needs nothing more than just that – working with the
awareness that one is serving others, even if this is not supported by team meetings. Practices
are tools that are sometimes necessary but they are not the most important aspect of
workplace spirituality. And spirituality may become an avoidance mechanism when it
becomes separated from the other dimensions of life and breaks the unity with them

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 CHAPTER 2
REVIEW OF LITERATURE

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LITERATURE REVIEW
According to peer Viktor Frankl, a person's aspirations for a meaningful existence deal with
the spiritual dimension of human existence (1959). Humanistic Psychologist Sidney M.
Jourard submitted, "At the time organization is optimum, the human person is characterized
subjectively by such states as absorbing, interest, intense commitment to some goal or value,
faith in God. Some assumption such as that of 'spirit; and 'inspiriting' is necessary to account
for a broad range of phenomena not understood, though reliably observed." (1964) Richard
McKnight defined spirituality "as the animating force that inspires one toward purposes that
are beyond one's self and that give one's life meaning and direction." (1984)
Halbert Dunn (1959, 1961, 1977) introduced the concept of wellness that is widely
associated with today's emphasis on health and wellness programs. Dunn (1961) put forward
five basic dimensions of human nature. The first is the totality of one's personality, since he
perceived an individual as needing challenges to mind, body, and spirit to function at our
best. The second aspect is a person's uniqueness. The other three are that humans are dynamic
energy systems, the exchange of knowledge with individual environmental requirements, and
the interrelationship between self-integration and methods in energy use. As Dunn stated in
1959, "Unless there is a reason for living, unless there is a purpose in our life, we cannot
possibly achieve high-level wellness." Since then, wellness proponents have generally
focused on physical fitness and health, avoiding the spiritual context. The popular issues
include nutrition, weight control, cancer reduction, sexually transmitted diseases, substance
abuse, and injury prevention.
Floyd likewise believes that spiritual well-being "helps us define what life is and
helps us establish long-range goals based on a wider perspective of time and values" and that
"the unifying bond to wellness is spiritual growth." ( 1993).
Similarly, wellness for Greenberg and Pargman (1989) is achieved through the
balancing the integration of the social, mental, emotional, physical, and spiritual heath
components in one's everyday lifestyle.
Acknowledging the Human Spirit
Two models have been developed to measure spiritual well-being: the Stoll, Banks,
Hungelmann, and Brukhardt Web model and the Mobherg, Ellison, and Paloutzian Cruciform
Model. Nursing has fueled the greatest interest in spiritual concerns, especially for the
treatment of the terminally ill and Native American patients. Since the 1930's, the Nurses
Christian Fellowship (NCF) has consistently dedicated energy and resources towards
conducting research and seminars on spiritual care giving (Fish and Shelly, 1978). NCF
13
research findings have identified four areas of spiritual needs: "relief from fear of death, a
knowledge of God's presence, expression of caring and support from another person, and
receiving the sacraments" and studies indicated that "spiritual matters gave [patients] a sense
of increased power and control in coping with life's challenges." (Martin, Burrows, and
Pomilio, 1976; Stevenson, 1980) The NorthAmerican Nursing Diagnosis Association
identifies spiritual distress, spiritual concerns, and spiritual despair as official diagnoses
(Monahan, Drake, and Neighbors, 1994).
Stoll (1979, 1989) conceptualized spiritual well-being along four dimensions as an
attempt to provide an appropriate classification framework for health givers. These
dimensions are one's concept of God or deity, source of strength and hope, significance given
to religious practices and rituals, and the perceived relationship between one's spiritual
practices and health. Banks (1980) also identified four component of spiritual well-being: a
unifying force integrating the other three components, a life purpose that sustains everyday
activities, an inner connection between individuals that could include a commitment to God,
selflessness, or a set of ethics, and the individual perception or faith in their unique
worldview. Hungelmann et al. (1985) identified a total of six core categories. Burkhardt
(1989) condensed these various conceptualizations as "life affirming relationships or
harmonious interconnectedness with deity, self, community, and environment; a process of
being and becoming through being; the health of the totality on the inner resources of a
person; the wholeness of one's spirit and unifying dimension of health; a process of
transcendence; and a perception of life as having meaning." Stoll (1981) generated his
Guidelines for Spiritual Assessment, while Hess (1980) produced the Spiritual Needs Survey.
Moberg and other attendees of the 1971 White House Conference on Aging (WHCA)
conceptualized spiritual well-being as the effective understanding of the meaning of God and
the meaning of humanity as an effort relevant to addressing the needs of the elderly. Later
work (1978) used the frequently ignored religious dimensionas vertical and the sense of
existential dimension as horizontal. Moberg (1981) formalized this in an 82-item, True/False
and 4-point scale, Subjective Measurement of Spiritual Well-Being Questionnaire using
scales for Christian faith, self-satisfaction, personal piety, subjective well being, optimism,
religious cynicism, and elitism. Paloutzian and Ellison (1982) refined the work within the
widely used 20-item, 5-point scale, Spiritual Well-Being Scale. Later investigations found the
SWB scale to be significantly related to depression and loneliness (Paloutzian and Ellison,
1982), self-esteem (Campise, Ellison, and Kinsman, 1979; Marto, 1983), response to
treatment of chronic pain (Mullins, 1985), hypertension (Hawkins, 1986; Mullins, 1985;
14
Sherman, 1986), eating disorder patient groupings (Sherman, 1986), marital satisfaction
(Mashburn, 1986), anxiety (Kaczorowski, 1989), coping with terminal illness (Reed, 1987,
1992), as well as coping skills and feelings of connectedness. The scale has been found to
correlate highly with more religious oriented factors including intrinsic religious orientation
(Ellison and Economos, 1981), church attendance (Sherman, 1986), Christian counseling
techniques (Adams, 1993), devotional time and support groups (Clarke, 1986), couples
communication skills training (Upshaw, 1984), employment status among Chinese
churchgoers, and family closeness (Jang, 1986). The Spiritual Well-Being Scale is the most
extensively examined instrument, and it has been proven highly reliable for assessing one's
general level of spiritual well-being (Brinkman, 1989).
Psychological States
Social Learning theory explains human behavior as cognitive responses to stimuli
characterized by continuous interaction and individual learning. Bandura (1977)
conceptualized self-efficacy expectations as a predictor of commitment strength. For
example, recurring successful mastery experiences, observing similar experiences by others,
hearing of such experiences, and positive emotional responses to those experience all
generate a strong sense of efficaciousness. Sherer, Maddux, Mercandante, Prentice-Dunn,
Jacobs, and Rogers (1982) as well as Woodruff, and Cashman (1993) developed a
Generalized Self-Efficacy Scale (GSES) focusing on three areas, "(a) willingness to initiate
behavior, (b) willingness to expend effort in completing the behavior, and (c) persistence in
the face of adversity" (Sherer et al., 1982). Commitment strength can be characterized by the
measure of consistent behavior to an organization or activity over other alternatives.
Motivations for such commitments can be the accumulation of investments such as benefits,
training, and seniority that limit the availability of competitive alternatives. Besides
economical "sidebets," cultural expectations to remain with one employer and personal
identities with dependability can encourage consistent association with an organization. This
"Continuance Commitment" was conceptualized by Becker (1960) and is operationalized by
scores on the Continuance Commitment Scale (CCS) (Meyer and Allen, 1991).
Organizational Climate
Moran and Volkwein (1992) expounded four groupings of methods for analyzing the
development of an organizational climate: the structural, the perceptual, the interactive, and
the cultural. The structural perspective holds that the perceptions of workers are independent
of attributes including size, nature of the technologies used, and the extent of bureaucratic
operations. This approach is limited since it fails to account for individual subjectivity. In
15
contrast, the perceptual perspective incorporates the individual ability to build a
psychologically significant explanation of situational behaviors including communication
processes, leadership style, decision-making patterns, and personality traits to the previous
structural model. This approach is limited as a result of failing to account for worker
interactions. The interactive perspective includes the effects of deeper and more subjective
dimensions of values, norms, myths, and taboos, recognizes such shared agreements. Finally,
the cultural perspective on the organizational climate focuses on the active formation of a
system of meanings, patterns of behaviors, and collective beliefs by employees. Ludwig von
Bertalanffy et al. (1956) put forward that attributes across a wide field of scientific disciplines
could be unified within an open systems approach. They argued that every system is
represented by connections among independent interacting parts, be they mechanical,
organic, psychological, or social, and then vary by dependencies, complexity, and patterns of
energy flow. Katz and Kahn (1966) later detailed nine characteristics common to open
organizational systems: (1) the need for energy from the external environment, (2) a process
of "through-put" products and/or services bytransforming energy, (3) final products are
returned to the environment, (4) structures are associated with dynamic cycle of events
involving energy input, through-put, and output, (5) a fixed negative entopic move towards
disorganization and death requires constant replenishment to survive, (6) a system's coded
processes determines its energetic and informational inputs as well as its negative feedbacks,
(7) while in constant change, a balance of energy exchanges and internal relationships tend
towards a steady state, (8) despite changing interactions, systems move progressively towards
greater role specialization and structure differentialization, and (9) multiple pathways and
conditions ultimately lead to the same final organizational state. Much of the work in open
organizational systems has been founded on these concepts. Mink and Owen (1994)
developed an open organizational model that looks at three properties (unity, internal and
external responsiveness) across three levels of worker interactions (individual, group, and
organization). Unity measures the shared knowledge, values, and goals producing a
congruent path to a higher purpose. Internal responsiveness is the awareness of the needs and
capacity to stay functional. External responsiveness is the interaction with customer desires
and community responsibilities as shown in figure.

16
Spiritual Theory
According to Moberg's theory of spiritual well-being, every person has an intense internal
essential value that operates as a driving resource for managing one's personal life. A person's
spiritual well-being is connected to one's mutual associations as well as the psychosocial
components of the existing organizational climate. Thus, personal spiritual well-being is an
important dimension of the well-being at work. General selfefficacy,
organizational commitments, and the open organizational climate are also important
dimensions since they include the perceptions of personal competence, the influences from
organizational relationships, and the interactions with properties of theAlthough many of the
concepts of spiritual well-being theory have been covered by countless academic efforts, they
are frequently not identified specifically as spiritual in nature. Self-efficacy theory ties
individual judgment and intellect to a willingness to initiate and persist effort in the face of
adversity. Organizational commitment theorists have classified the clearly dissimilar
elements of job commitment (affective, normative, and continuance) that contribute to the
individual desire to be associated with a particular organization. Organizational climate
modeling highlights integration for optimum adaptability, honesty, leadership, and
attentiveness to customer needs. These theoretical aspects can be extrapolated and linked for
the intent of developing a framework for this study. Spiritual well-being theory focuses on (a)
the importance of relationships, transpersonal, interpersonal, and intrapersonal, (b) the role of
the human spirit in driving a meaningful life purpose, (c) the contribution of spiritual well-

17
being to an overall sense of well-being, and (d) a dynamic interconnected life-affirming
approach to living in the moment (Trott, 1996). Key to the current dialog from the spiritual
theoretic perspective is what counts is not only what individuals and organizations do and
how they do it, but the inner place from which they operate. (Claus Otto Scharmer, 2002)
Characteristics of the Open Organization
Many have observed that an organization's fitness and innovation is a result not just of its
human capital, but also of its social systems (Burt, 1992; see also Burt, 1997; Granovetter,
1985; Masterson, 2000; Settoon, 1996; and Uhl-Bien, Graen, & Scandura 2000). Bottom-up
activity yields far more complex behavior that can be produced by top-down management
(Kauffman, 1993; Marion, 1999; Marion & Uhl- Bien, 2001). Leadership that appreciates this
and cultivates an environment that encourages bottomup coordination will be far more
effective (Drath, 2001; Marion & Uhl-Bien, 2001). In open organizations, everybody is a
leader, everybody is responsible, and everybody acts. They are places known for honesty,
respect, encouragement, collaboration, and a fanatical commitment to quality. Organizational
structure is based on small, independent teams. Performance standards as well as the
company vision, structure, values, and procedures are well defined and communicated. The
more important the information, in fact, the greater number of members it is communicated
to. Additional group effort is spent on detailing ambitious expectations with greater freedom
for the means (processes and resources) of achieving those results. Management typically sets
ever-increasing standards for themselves and they insist on being held accountable for broad
measures of performance. Consequences for success and failure are well known and
problems and conflicts are dealt with quickly and face-to-face. Hiring practices increase in
importance, as they are key to ensuring that individuals that can function in a high-trust
environment are being hired and kept. Despite increased freedoms, controls and performance
measurements are actually more common. Most importantly, open organizations exhibit
excellent track records for meeting objectives. Unfortunately, computer hacker gangs and
terrorist cells are more likely to exhibit these characteristics than are American law
enforcement and corporate workplaces. When the level of trust and openness in a company is
high enough that people believe they will not suffer due to change, they are more likely to
support new approaches as well as be more adaptable in general. Employees must
trustmanagement's vision for the future and in their ability to lead the company through
difficult times. Management must trust that employees care about the health and
competitiveness of the firm. Trust in both directions in corporate America, however, is in
crisis. Closed cultures where everything is locked up, people are fired without warning,
18
closed-door impromptu meetings are common, and voluminous outdated operating
procedures overwhelm any chance for innovation is unfortunately the norm. Shaw (1997)
models the process of building organizational trust on parameters of integrity, concern,
results, and modeling. "Integrity" is a measurement of a consistent and cohesive approach in
following a set of values and practices that affirm the rights of customers, partners, and
employees. "Concern" is a measurement of the "establishment of a larger sense of identity
that transcends individual and team points of view," faith in people's abilities, formal and
informal communication processes, and adequate recognition and rewards for contributions.
"Results" is a measurement of clear, ambitious performance targets, with sufficient resources
and clear consequences. Fundamental to the Shaw system is the promotion of aggressive
business targets, and Motorola's ambition to reach Six Sigma quality standards is a good
example. "Modeling" is a measurement of connectedness, autonomy to complete tasks, and
the freedom to take risks and express views. Shaw operationalized these parameters in a 32-
item assessment survey to measure organizational trust as well as a second 30-item
instrument to evaluate individual trust leadership.
Jack Welsh once described his reaction to results and values, "No one at GE loses a
job because of a missed quarter, a missed year, or a mistake. That's nonsense and everyone
knows it. A company would be paralyzed in an environment like that. People get second
chances. Many get thirds and fourths, along with the training, help, and even different jobs.
There is only one performance failure where there is no second chance. That's a clear
integrity violation. If you commit one of those, you're out." Trust, it is said, must be "earned."
If, however, one hits a dog repeatedly with a stick and then gives him a hand, would one
reasonably talk disparagingly of the dog when it bites? Was not the dog, in fact, completely
trustworthy and true to its nature and the person the one who needed to "earn" an
improvement in the relationship? Answering whether one can trust another is actually a
measure of whether one can exhibit conscious and trustworthy behavior. It must also be
remembered that trust is like a farm implement, you cannot eat it but it is critical to own in
order for one to eat. Trust is not the end product, but a tool crucial for building a sound
business strategy. "In essentials unity, in action freedom, and in all things trust." (Aristotle)
Workplace Models for Fostering Spirituality
If organizations need to grow (just as individuals) to be more spiritual, how can this be
achieved without offending or proselytizing members? Figure reviews five major and distinct
models that represent noteworthy alternatives to the common policy of detaching spirituality
from the workplace. Each of the different models normally occurs due to a basic development
19
of optimism and fundamental philosophy in response to how best confront and overcome a
crisis or series of tragedies. Each model makes proactive use of active listening and a guiding
principle that specifies the purpose of profits. Management is the most fundamental of all
human behaviors. Daily, each must manage hundreds of immediate and long-range activities.
Of all the acts of management, the management of spirituality is one of the most important as
well as complex and emotional. For an organization to successfully develop workplace
spirituality requires as much energy and commitment as would any Total Quality
Management or reengineering effort.

Religion-Based Organization (example: Desert Cattle and Citrus Ranch,

Orlando Florida, Mormon) Autocratic with rigid Biblical values. Spirit and Soul
are real and essential to all aspects of life.
Evolutionary Organization (example: YMCA and Tom's of Maine)
Motivated by social injustice and open change, and is opposed to
Utilitarianism and discrimination.
Recovering Organization (example: Alcoholic Anonymous) True democracy
with explicit rules to overcome previous inabilities to learn from failure.
Socially Responsible Organization (example: Ben & Jerry's) Strong
commitment to the environment and social causes without traditional MBA
values and practices.
Values-Based Organization (example: Kinston Technology Company and
General Electric) Relies strongly on professional management and is
motivated by consciousness without religion. Family oriented with common
values. and
Mitroff Spirit and soul
Denton are not Models
Business relevantfor
to day-to-day activities
Fostering Spirituality

"Faith is not what today is so often called a 'mystical experience,' something that can
apparently be induced by the proper breathing exercises or by prolonged exposure to Bach
(not to mention drugs). It can be attained only through despair, through suffering, through a
painful and ceaseless struggle."
- Peter F. Drucker

20
 CHAPTER 3
RESEARCH DESIGN

21
STATEMENT OF THE PROBLEM

The present study investigated employee work place spirituality in banking sector. There is
practical importance for researching workplace spirituality and diversity.
This research was aimed at the study of workplace spirituality consists of three aspects that
includes: sense of work, meaningful work and inner life of employees. The design of the
study was to interpret, develop, test and present research that explains the spirituality at
workplace among employees. The ultimate goal of this research was to examine the variables
that would lead to further growth in employee development, increased job performance,
lower turnover rates, higher profits and employee retention as they relate to organizational
goals and strategies.

OBJECTIVES OF THE STUDY

 To study the level of work place spirituality and its various dimensions among
employees working in banking sector.
 To compare the workplace spirituality among private sector banks and public sector
banks.
 To study the sense of community among employees in private and public banking
sectors.
 To study the aspect of meaningful work performed by employees working under
banking sector.
 To study the work place spirituality and its impact on inner life of employees in
banking sector.

RESEARCH METHODOLOGY

Study and data collection:

This is an empirical study in which researchers has made use of both field and documentary
data to arrive at necessary conclusions. The field data has been collected with the help of
questionnaires discussed below:
Documentary data with respect to various variables under the study has been collected using
newspapers, journals, research paper and unpublished documents to gather data.

22
Questionnaires used in the study:
In this study a questionnaire has been used i.e. work place spirituality. The standardized
questionnaire of work place spirituality which was given by Ashmos and Duchon (2000) was
used to collect the data from marketing professionals of banking sectors which comprises of
21 questions and was measured using lickert scale. The scale comprises of 5 points in which
1 denotes strongly agree, 2 denotes agree, 3 denotes neutral, 4 denotes disagree and 5 denotes
strongly disagree.

Reliability of instrument:
Reliability can be defined to the extent to which a variable is consistent in what it is intended
to measure. Several measures of reliability can ascertain the reliability of the measuring
instrument. In the present research, the reliability of the various questionnaires used was
determined by using reliability coefficient Cronbach’s alpha as shown in the table:

Scale N of Items Alpha

Work place spirituality 3 .605

Sample and sampling:

The present study adopt purpose and convenience sampling techniques for selecting the
organization and the respondents.

Sample Approached Sample Respondents Response Rate

60 49 81.67

Statistical and analytical techniques:

The data so collected was processed in statistical software’s like Ms excel, SPSS to arrive at
conclusions. The tools which were employed to test and analyzing the results which includes:
mean, standard deviation, percentages and anova. The results so generated were presented
with the help of statistical tables.

Description of variables:
In the present study 1 major variable has been studied i.e. Workplace Spirituality which
comprises 3 variables respectively. The three variables are: Inner life, Meaningful work and
sense of community.

23
  Inner Life (Inner Self)
inner self refers to the viewpoint that ‘employees have spiritual needs ( i.e. an inner life), just
as they have physical, emotional and cognitive needs and these needs don’t get left at home
when they come to work’(Duchon & Plowman, 2005). The inner self (spiritual identity) is
about feeling owness with others and entire universe (Krishnan, 2008).
 Meaningful Work
The second component of workplace spirituality embodies the notion that people seek
meaning at work (Duchon and Plowman, 2005). Meaning at work is the feeling of wholeness
and harmoniousness with some animating (higher) purpose that gives direction to one’s
work(Overall,2008).
 Sense of Community
The third dimension is based on the idea that spiritual beings live in connection to other
human beings and here community refers to ‘the notion of sharing, mutual obligation and
commitment that connect people to each other’(Duchon & Plowman, 2005).

Scope of the study:

The study is confined to Indian Banking industry. The study has made an attempt to review
the workplace spirituality among various banking organizations i.e. State bank of India,
Punjab national bank, Axis Bank, Oriental bank of commerce.
The responses of these variables were collected through the executives of these selected
marketing professionals in banking sector and the data has been gathered.

LIMITATIONS OF THE RESEARCH

Like other studies, this study also has various limitations:

 Firstly the general ability of the findings is restricted because a convenience sample
was used of the study.
 Secondly the finding cannot be generalized to other service sectors as it was
conducted in banking sector.
 Also the study was limited to some selected geographical area. Hence it cannot be
generalized to its national and international counterpart.
 There is a dearth of information available on the workplace spirituality research
conducted.

24
 Lastly all information generated for the study was on the basis of participants self-
reports. Therefore an element of bias may have affected the results. Also some
respondents might have completed the instrument to get it done whereas others might
have shown ore interest.

25
 CHAPTER 4
DATA ANALYSIS AND INTERPRETATION

26
DATA ANALYSIS & INTERPRETATION

INTRODUCTION

This chapter describes the results of the data analysis. The Statistical Package for Social
Sciences Version 32 was used to explore the data. The first part of this chapter touches on the
profile of respondents. Subsequently, descriptive analysis are used to assess the goodness of
measures.
The chapter is divided into following sections:
 Descriptive Analysis
 Reliability Test
 Anova Analysis

PROFILE OF RESPONDENTS

Out of 49, a total of 49 marketing professionals responded to the survey questions, which
made up a response rate of the study at 100%
.
From the data, the majority of marketing professionals are post graduate and graduate. Out of
the data of professionals 65% are married, which are in between age of 35 years and above
and rest are single in between age of 24-30 years, 40% among them are females and rest 60%
are males.

RELIABILITY TEST
Reliability can be defined to the extent to which a variable is consistent in what it is intended
to measure. Several measures of reliability can ascertain the reliability of the measuring
instrument. In the present research, the reliability of the various questionnaires used was
determined by using reliability coefficient Cronbach’s alpha as shown in the table:

Scale N of Items Alpha

Work place spirituality 3 .605

27
DESCRIPTIVE ANALYSIS
The summary of descriptive statistics shown in Table. All variable are evaluated based on a
5-point scale (1 being strongly disagree to 5 being agree0 with the sample size(n) of 49. The
result show that the mean on sense of community for private sector was 3.3292 with the SD=
.49736 and mean for public sector was 3.2857 with SD= .61521, Total mean on sense of
community of both the sectors was 3.3102 with SD= .54624. The mean on meaningful work
for private sector was 3.2434 with SD= .63495 and for public sector was 3.2177 with SD=
.62860, Total mean on meaningful work was 3.2321 with SD= .62557. The mean for inner
life for private sector was3.3630 with SD=.74222 and mean for public sector was3.6762 with
SD=.59825 , Total mean on inner life was3.5000 with SD=.69405.The overall mean and
standard deviation for the private sector was 3.3119 & .53596 respectively and for public
sector was3.3932 & .53837 respectively. The mean and standard deviation for overall
workplace spirituality was 3.3474 & .53283.

Descriptive Statistics

Std.
N Mean Deviation Minimum Maximum
Sense of 1.00(Pvt) 27 3.3292 .49736 2.44 4.11
Community 2.00(pub) 21 3.2857 .61521 2.11 4.44
Total 48 3.3102 .54624 2.11 4.44
Meaningful Work 1.00(Pvt) 27 3.2434 .63495 2.43 4.57
2.00(pub) 21 3.2177 .62860 2.14 4.43
Total 48 3.2321 .62557 2.14 4.57
Inner Life 1.00(Pvt) 27 3.3630 .74222 1.60 4.60
2.00pub) 21 3.6762 .59825 2.60 4.60
Total 48 3.5000 .69405 1.60 4.60
Overall WPS 1.00(Pvt) 27 3.3119 .53596 2.25 4.22
2.00(pub) 21 3.3932 .53837 2.56 4.36
Total 48 3.3474 .53283 2.25 4.36

28
 Analysis of workplace spirituality on the basis of three variables i.e.
sense of community, meaningful work and inner life.

ANOVA

Sum of Mean
Squares df Square F Sig.
Sense of Community Between
.022 1 .022 .073 .788
Groups
Within
14.001 46 .304
Groups
Total 14.024 47
Meaningful Work Between
.008 1 .008 .020 .889
Groups
Within
18.385 46 .400
Groups
Total 18.393 47
Inner Life Between
1.159 1 1.159 2.482 .122
Groups
Within
21.481 46 .467
Groups
Total 22.640 47
Overall WPS Between
.078 1 .078 .271 .605
Groups
Within
13.266 46 .288
Groups
Total 13.344 47

The analysis of workplace spirituality in this table shows that all the three variables i.e. sense
of community, meaningful work and inner life has the p value more than 0.05. Therefore null
hypothesis is accepted here and there is no significant difference found between these three
variables.

29
 CHAPTER 5
CONCLUSION & DISCUSSIONS

30
 CONCLUSION AND DISCUSSION

INTRODUCTION

This chapter discuss prominent findings of the study and makes reference to relevant search
from various environments to substantiate the findings of the current study. This chapter
includes demographic information of sample, results obtained from the descriptive statistics
for the variables of work engagement and organization commitment. Conclusion are drawn
based on the obtained results, limitation and recommendations are put forth.

MAJOR FINDINGS OF THE RESEARCH

 Out of 49, a total of 49 marketing professionals responded to the survey questions,

which made up a response rate of the study at 100%. From the data, the majority of
marketing professionals are post graduate and graduate. Out of the data of
professionals 65% are married, which are in between age of 35 years and above and
rest are single in between age of 24-30 years, 40% among them are females and rest
60% are males.

 In the terms of the dimensions spirituality it is reported that respondents feel that their
spirituality at workplace has meaning to them (Mean=3.3474, SD=.53283)

 The result also shows that there was positive impact of workplace spirituality on
employees working in both public and private banking sector.

 The major finding is that there is not much difference between public sector and
private sector regarding spirituality at workplace.

31
 CONCLUSION

Companies have understood the fact that e engaging the employees through pay, intellect
and mind would not work anymore. The companies understand the need to inculcate spiritual
values in the organization to engage the souls of employees to be able to stay relevant. An
organization that treats it employees as a part of its community and emotionally engage them
to company's purpose, it will lead to motivation and loyalty and lastly, a better organization
performance. When employees are empowered, they usher in certain strength, vigor,
movement and renewed competitive energy. If only employees are impressed upon to
become more conscious of their 'highest' selves and the fact that the purpose of life and work
is both material and spiritual, organizational capacity is substantially enhanced .To put it
aptly, spirituality at workplace helps organization and employees realize sarve bhuta hite
ratah, i.e. welfare and good of all human beings.
The full benefits of spirituality in the workplace are for productivity. These benefits will not
realized without a sustained, cultural transformation at all levels of the organization. When
the transformation happens the corporation should expect to see the following changes in the
workplace:
► Management will learn to listen and built a safe place where employees can speak the
truth without fear of repercussions.
► The organization will become purpose-driven and meaning driven. Management with
a mission will replace management of efficiency and control.
► Management practices and decisions will be clearly consistent with spiritual values
such as integrity, honesty, love, hope, kindness, respect and nurturing.
► Spirituality is bringing passion, your heart, soul and spirit to what you do. Work from
a spiritual perspective, will take on a deeper meaning and serve s higher purpose.
► There is a shared attitude that products and services are beneficial to community and
humanity.
► Management will value employees based on who they are, and what they can become,
rather than what they can do for the company.
► Leaders will break down the walls of hierarchy to create a sense of community and
inspire a sense of belongingness in the workers.

32
► A spiritual dimension will be fully integrated with every aspect of work life, such as
relationships, planning, budgeting, negotiation and compensation.
► There will be a move from command and control leadership horizontal servant and
spiritual leadership principles, both of which emphasize empowering, delegation and
cooperation.
► There will be an improvement in morale, job satisfaction, loyalty and productivity.

33
 RECOMMENDATION AND SUGGESTIONS

Based on the findings of the current research recommendations are put forth for future
research:
 Future research should use a larger sample.
 Duplication of current research could be performed to identify similarities and
differences with the present findings.
 Future research could incorporate a qualitative approach in addition to a quantitative
focus.
 Stratified random sampling rather than convenience sampling could be used in future
research. The stratified random sampling minimizes sampling errors and enhances the
external validity of research findings.
 It is also recommended that future researchers strengthen these findings or otherwise
using the same setting or different so as to deepen the literature on workplace
spirituality which still remains virgin.

34
 CHAPTER 6
BIBILIOGRAPHY

35
 BIBILIOGRAPHY

Books

 C.R. Kothari – Research Methodology – Methods and Techniques

 V.S.P. Rao – Human Resource Management

Research papers and journals

 Spirituality at work: A Conceptualization and measure, Donde P Ashmos; Dennis

Duchon, journal of management inquiry; jun 2000;
 Journal of Business & Economic Research- August, 2009 Volume 7, Number 8
 Business and Management Research, Vol. 1, No.4; 2012;
 International journal of Humanities and applied Sciences(IJHAS) Vol.1, No. 2, 2012
ISNN 2277-4386
 JOURNAL OF HUMAN VALUES, 16:2 (2010); 157-167
 Volume 8 Number 1 may/June 2010 JIRSEA
 Journal of Adult Development (2001). Special Issue on Spirituality and Adult
Development, Part1,8(4).
 Gibbons, P. (1999). Spirituality at Work: Definitions, Measures, Assumptions and
Validation. http://spiritatwork.com/ uversity/Gibbons1999.htm (accessed 19 October,
2014).
 Karasek, R. & Theorell, T. (1990). Healthy Work: Stress, Productivity, and the
Reconstruction of Working Life, Basic Books.
 Adams, V.H., Snyder, C.R., Rand, K.L., Kings, E.A., Simpson, D.R. & Pulvers, K.M.
(2003). Hope in Workplace, in R.A. Giacalone and C.L. Jurkiewicz (Eds), The
Handbook of Workplace Spirituality and Organizational Performance. M.E. Sharpe,
Armonk, NY.
 Bhattacharya, K. (1995). 'Vedanta as Philosophy of Spiritual Life', in K. Sivaraman
(ed.), Hindu Spirituality: Vedas Through Vedanta. Motilal Banarsidass, New Delhi.
 Simmons, B. L. & Nelson, D. L. (2001). Eustress at Work: The Relationship between
Hope and Health in Hospital Nurses. Health Care Management Review, 26(4), 7-18.

36
 Strack, G., Fottler, M.D., Wheatley, M.J. & Sodomka, P. (2002). Spirituality and
Effective Leadership in Healthcare: Is there a Combination? Frontiers of Health
Services Management, 18(4),3-17
 Thompson, W. D. (2000). Can you train people to be spiritual? Training &
Development, Dec, 18-19.
 Turner, J. (1999). Spirituality in the Workplace. C A Magazine, 132(10), 41-42
 Whyte, D.: 1994, The Heart Aroused: Poetry and Preservation of the Soul in
Corporate America. Currency Doubleday , New York.
 Woodman, R. W., Sawyer, J.E. & Grif n, R.W. (1993). Toward a Theory of
Organizational Creativity. Academy of Management Review, 18(2), 293–322.
 Neck, C. & Milliman, J. (1994). Thought Self-Leadership: Finding Spiritual
Fulfillment in Organizational Life. Journal of Managerial Psychology, 9(6), 9-16.
 Nichols, M. (1994). Does New Age Business have a Message for Managers? Harvard
Business Review, 72(2), 52–60.
 Nonaka, I. & Takeuchi, H. (1995). The Knowledge Creating Company. Oxford
University Press, New York.

37
CHAPTER 7
ANEXURE

38
 ANNEXURE
QUESTIONNAIRE ON WORKPLACE SPIRITUALITY
Dear Respondents,
I approach to your esteem good self in relation to my dissertation on the topic
“WORKPLACE SPIRITUALITY IN BANKING SECTOR” under the guidance of Dr.
Pradeepika,Assistant Professor, Department of Business Administration, USM, KUK. I
would be extremely thankful, if you could spare few minutes for filling all the questions in
this questionnaire.
Please be fair and frank while responding the statements in questionnaire, as the information
supplied by you will be strictly treated as confidential and will only be used for academic
purposes. No part of the information gathered will be reproduced anywhere without your
prior consent.
Poonam
MBA-HR, Final yr. Student
U.S.M., KUK.

PERSONAL PROFILE

Name (Optional)_______________Work Experience in present Organization (in yrs.)_____

Designation_______________________Age________Educ. Qualification______________
Functional Area_________________Marital Status(Married/Single)____________________
Sex(Male/Female)_____________Social Background (Urban/Rural/Semi-Urban)_________

NOTE: Read each statement given below and indicate your frank response about your
institute. Please tick () the bock corresponding to each statement; you consider properly
express your opinion.

39
STATEMENTS Strongly Agre Normal Disagree Strongly
Agree e Disagree
My supervisor encourages my personal
growth.
I have had numerous experiences in my
job which have resulted in personal
growth.
When I have fears I am encouraged to
discuss them.
When I have the concern I represent to
the appropriate person.
At work we work together to resolve
work in a positive way.
I am evaluated fairly here.
I am encouraged to take risks at work.
I experience joy in my work.

I expect others experience joy as a result

of my work.
My spirit is energized by my work.

The work I do is connected to what I

think is important in life.
I look forward to coming to work most
days.
I see a connection between my work
and a larger social group of my
community.
I understand what gives my work a
personal feeling.
I feel hopeful about life.
My spiritual values influences the choice
I make.
I consider myself a spiritual person.
Prayer is an important part of my life.
I care about the spiritual health of my
co-workers.

Thank you for your patience.

40