Att leva som man lär : Implementering av företagskultur vid företagsförvärv

Så mycket som 83 % av alla företagsförvärv misslyckas med att öka aktieägarvärde och hela 53 % minskar till och med i aktieägarvärde (Daniel & Metcalf, 2001). Det är mycket lättare att göra själva affären, än att få den att fungera menar Nguyen & Kleiner (2003). Misslyckade företagsförvärv beror oftast på kulturella skillnader mellan företag och implementering av företagskultur är en nyckelfaktor för ett framgångsrikt företagsförvärv (Lodofors & Boateng, 2006). Syftet är att undersöka implementering av företagskultur efter ett företagsförvärv och att kartlägga ledningens och mellanchefernas egna upplevelser av framgångsfaktorer och svårigheter under processen. I den teoretiska referensramen definieras företagskultur och beskrivs utifrån ett flertal kulturella nivåer där värderingar får särskild uppmärksamhet då studien fokuserar på värdegrundsarbete. Det görs även en beskrivning av olika sätt att utveckla kulturer på. Vidare beskrivs faktorer som ledning och chefer bör ta hänsyn till vid implementering av företagskultur. Dessa är ledarskap, förtroende och lärande (Schein, 2010, Nguyen & Kleiner, 2003, Lakshman, 2011, Bijlsma-Frankema, 2001 m.fl.). För att undersöka studiens syfte har en kvalitativ metod med semistrukturerade intervjuer genomförts. Undersökningen grundar sig på intervjuer med ledning och mellanchefer på Fastighetsbolaget AB. Resultatet visar att bolagets implementering av värderingar upplevs av de flesta respondenter som väldigt framgångsrik. Framgångsfaktorer i deras värdegrundsarbete sammanfattas med att ta det bästa av två världar, anpassa struktur efter önskad kultur, leva som man lär, ha transparens i information och beslut, skapa en gemensam syn på värderingar och uppföljning av medarbetares upplevelser. Den svårighet som diskuteras är kring att skapa en gemensam värdegrund i hela bolaget. Studiens slutsats är att implementering av företagskultur efter ett företagsförvärv handlar om att ledare måste leva som de lär och att ledningen måste skapa förutsättningar för det och arbeta med uppföljning av medarbetares upplevelser.

Skolan i livet - livet i skolan : Några illitterata invandrarkvinnor lär sig tala, läsa och skriva på svenska som andraspråk

Many immigrants in Sweden have not had the chance to learn to read and write, for various reasons. In Sweden, literacy is a prerequisite to being able to function in the cultural community, and for many immigrants this is the first time that they experience their inability to read and write as a handicap or see themselves as “illiterate”. The aim of this study is to use a socio-cultural, second language and gender approach to describe, analyse and understand how a number of adult, illiterate, immigrant women experience their situation when they are expected to simultaneously learn to speak, read and write Swedish. The study focuses on two literacy groups in two Swedish municipalities. In one of the groups I act as both teacher and researcher. The thesis is a case study of the learning process of five illiterate immigrant women in Sweden. The results are based on interviews, carried out with the help of an interpreter, and observation of teaching and texts ritten by the students. The study is based on the assumption that human learning is an activity that takes place in a cultural community in a social context. When learning a language, the language is simultaneously the tool that facilitates social communication and the object of the learning process. The study shows that cultural communities influence the women in different ways. Gender structures are firmly planted in a patriarchal value system, which means that women are seen as inferior to men, and women are expected to “meet the demands of others”. The women have no time to study at home, as their household duties are prioritised. However, there are subtle indications that there is a wish to change the situation in accordance with Swedish values and norms. This can be seen in the Swedish for Immigrants (SFI) lessons. As they have little contact with Swedes, school is the only arena in which they have a chance to use Swedish. They are positive towards teaching and school as an institution. Here they are able to develop an alternative identity. The study also shows that teaching in the literacy groups is to a great extent based on a technical approach, in which the teacher tries to elicit a correct answer from the students. Social interaction involving contemplation and negotiation is either not included or not prioritised. the women’s experience and knowledge is not made use of. There are,however, occasions when collaborative discussions take place between the teacher and students. On these occasions an exchange of experiences takes place. Learning is based on the students’ own experiences and thoughts. Linguistic concepts gain meaning in the collaborative discussion. Initially the concepts may be unclear, but the group works on them together, adapting and adjusting them until they finally make sense. Finally, I conclude that women immigrants bring their own socio-cultural values and experience to the school situation, which affects their learning process to varying degrees. Furthermore, immigrant women need more time at school, as it is the only arena in which they can spend time on studying and personal development. another conclusion is that the school must become a learning community that recognises the immigrants’ cultures, makes use of the students’ experience and allows the students to participate in collaborative discussions, so that they can develop their ability to speak, read and write Swedish.

Leva som man lär? : En studie av spänningsfältet mellan genusvetande och genusgörande

Practice as you preach? Gender scholars’ reflections on practising gender theory Being a gender scholar – to what extent is it possible to practice as you preach? This study investigates how gender scholars relate to using and practicing theoretical knowledge on gender.Ten in-depth interviews are conducted with gender scholars at Swedish universities. A semi-structured interview guide, based on ambitions, possibilities and obstacles regarding using theoretical knowledge in practice, is used. The results indicate that being a gender scholar is a highly reflective project, since it involves turning your gender theoretical gaze towards yourself. Practicing as you preach seems to be interpreted as undoing gender. Attempts to undo gender are said to be hindered by gender normative structures rendering gender scholar women and gender scholar men different possibilities to practice the undoing of gender. The analysis show that gender scholars perform a balancing act by adding some expressions for the opposite gender to their everyday doings and their physical appearance, thus combining a doing with an undoing of gender. The pace and force of change in these doings and undoings are rather small. Nevertheless, small as they may be, these steps are interpreted as part of a strategy to change gender normative structures, making possible yet other and freer gender performances.