2. The term ‘culture’ has its roots in
a) Sociology b) Social anthropology c) Vedic studies d) Ethnography
3. Qualities of any specific human group passed on from one generation to the next represent
a) socialisation b) Learning c) Culture d) Ethos
4. Organisational culture can be seen as having …… levels
a) Three b) Four c) Five d) Two
5. Through which one the following we are made to become ‘what we are’?.
a) Socialisation b) Humanisation c) Subjugation d) Indoctrination
6. The integral part of human behaviour comprising thought, speech, action and artifacts is called
a) Perception b) Culture c) Civilisation d) Business ethics.
7. Organisational culture is NOT made up of which one of the following?
a) Innovation b) Action and Control c) Discovery d) Harmony.
8. ……….. is the process whereby every person is moulded into the image of the employing organization
a) Personalising b) Diffusion c) Confusion removal d) formal socializing
9. The process by which employees try to impose their image on the formal organization is called
a) Personalising b) Diffusion c) Fusion d) Socialising
10. The merger of formal socializing and personalizing processes is called
a) Diffusion b) Fusion c) Unison d) Amalgamation
11. Culture means
a) Mores b) Folkways c) Design for group living d) Convention
12. By organizational design it is meant
a) Organisational blue print b) Tools and techniques c) Processes
d) Corporate culture
13. Whose scholarly book, Culture’s Consequences was one of the first to touch upon issues relating to organizational design and behaviour?
a) Hofstede b) Deming c) Juran d) Feigenbaum
14. Whose name is associated with the theory Z?
a) Pascale b) Ouchi c) Kanter d) Peters and Waterman
15. An understanding of how an organization works can be had by probing into its
a) Solvency b) Balance sheet c) Culture d) Input-output ratio.
16. A unique configuration of norms, values, beliefs and ways of behaving is referred to as
a) Socialisation b) Indoctrination c) Induction d) Culture
17. …….. refers to shared beliefs about how an organization should manage themselves and other employees and conduct business
a) Culture b) Indoctrination c) Induction d) Socialisation
18. The study of organizational culture is rooted more deeply in
a) Social Psychology b) Sociology c) Anthropology d) Social economics
19. Symbols, myths and rituals are important means of understanding social reality. Whose view is this?
a) Karl Marx b) Max Weber c) Emile Durkheim d) Comte
20. Besides traditional or formal, the concept ‘ Charismatic leadership’ for understanding exercise of authority is associated with whose name?
a) Karl Marx b) Comte c) Emile Durkheim d) Max Weber
21. All EXCEPT one are pure types of legitimate authority.
a) Moral b) Rational c) Traditional d) Charismatic
22. …… authority are those elevated to issue commands under normative rules a) Coercive b) Rational c) Traditional d) Charismatic
23. Those exerting authority on grounds of devotion to specific and exceptional sanctity, heroism and exemplary character.
a) Coercive b) Rational c) Charismatic d) Traditional
24. …….. authority rests on an established belief in the sanctity of immemorial practices
a) Coercive b) Rational c) Charismatic d) Traditional
25. All are organizational cultures EXCEPT one.
a) Normative b) Mechanistic c) Organic d) Authoritarian
26. EXCEPT one, all are identified as organizational cultures.
a) Participative b) Ethical c) Management system d) Entrepreneurial
27. Which one is NOT an organizational culture?
a) Paternalistic b) Familial c) Coercive d) Altruistic
28. Which one of the organizational cultures exhibits the values of bureaucracy and feudalism?
a) Normative b) Authoritarian c) Organic d) Mechanistic
29. Which organizational culture stresses flexibility, consultation, change and innovation?
a) Organic b) Authoritarian c) Normative d) Mechanistic
30. Power is concentrated in the boss and obedience to orders and discipline are stressed in which one of the organizational cultures?
a) Entrepreneurial b) Authoritarian c) Mechanistic d) Organic

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Multiple Choice Questions:Prt Ii

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Academic Paper Summary by: DrKUTTIMSU

Author : Dr.C.S.Rangarajan

Published: April 25, 2009

31. The basic belief in …….. culture is that decisions grow out of discussions and collaboration is better than conflict.
a) Altruistic b) Mechanical c) Participative d) Egoistic.

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32. Participative cultures tend to emerge where most organizational members are
a) Rank and file b) Middle managers c) Line managers d) Professionals
33. In participative cultures, organizational members look at each other
a) as equals b) as unequal c) Indifferently d) with animosity.
34. Which one of the organizational cultures believes in an engineering approach to management?
a) Participative b) Management systems. c)Mechanical d) Altruistic
35. In which one of the organizational cultures, technocrats rule the roost?
a)Participative b) Mechanical c) Management systems d) Altruistic
36. Lack of procedural clarity, intuitive decision making, adhoc decisions and so forth are frowned upon in which organizational culture?
a)Participative b) Mechanical c) Altruistic d) Management systems
37. Favouring growth, big deals, empire building, big vision, breakthroughs, being first, boldness in decision making and going in where angels fear to tread are the halls marks of which culture?
a) Entrepreneurial b) Authoritarian c) Mechanistic d) Organic
38. In which culture, the organization is looked upon as a father figure, strict but benevolent and employees consider themselves as members of a family?
a)Participative b) Paternalistic c) Management systems d) Altruistic
39. ………. Culture is found in organisations that have dedicated themselves to doing social good.
a)Participative b) Paternalistic c) Altruistic d) Management systems
40. Entrepreneurial organizations based more on participatory model and less bureaucratic will
a) Resist change b) suffer ‘fear of unknown’ c) stress careers within specialisms. d) prosper and survive
41. Deal and Kennedy’s book on Corporate Cultures is a classic in examining all of the following except one
a) 85/15 Rule which says that 85 percent of problems are due to a system error. b)well articulated values c) Heroes who exemplify the culture d) Rites and rituals that reinforce values.
42. The ’plant community’ which evolves from below out of face to face relations based on shared interests, sentiments, beliefs and values among various groups of employees is analogous to
a) Formal culture b) Informal culture c) Organic culture d) Altruistic culture.
43. The Three ‘Ps’ of behaviour pattern ,namely, prescribed, permitted and prohibited is found in
a) Informal culture b) Organic culture c) Formal culture d) Altruistic culture.
44 . Corporate culture adapting to the needs of of employees, customers and society at large will
a) have competitive edge b) make huge profits c) suffer loss of image
d) Survive and thrive.
45. Which one of the following plays a major role in establishing and perpetuating organizational culture?
a) Informal organization b) Cliques c) Interest groups d) Work groups.
46. Besides making extensive use of statistical measures of quality, who
emphasized the need to change organizational culture?
a) Joseph Juran b) Edward Deming c) Armand Feigenbaum d) Pareto.
47. ………. examines corporate organization from the perspective of how work, people, and formal and informal structure fits together.
a) Histogram b) Design of experiments c) Organisational architecture. d) Cultural change.
48. Whose name is associated with the term ‘organizational architecture’?
a) Joseph Juran b) Edward Deming c) Armand Feigenbaum d) David Nadler.
49. Supportive organizational culture is a condition precedent for Total Quality Management to usher in’: This statement is
a) True b) False c) Contradictory d) Confusing
50. By ‘entrepreneurial vision’ it is meant
a) Eyeing for more sales b) Creation of something big or grand or unique. c) Creating labour intensive organisation d) More outputs for less inputs.
51. Which one is NOT an element that make up a strong culture?
a) Values b) Heroes, rites and rituals c) exogenous factors d) cultural network.
52. Which one of the following is the single greatest influence in shaping a corporate culture?
a) values b)Heroes c) Network d) Business environment
53. Which one of the elements is seen as the heart of corporate culture?
a) Values b) Network c) Rites and rituals d) business environment.
54. ‘Some are born great ’: This view refers to
a) Kings b) Heroes c) Down to earth people d) well mannered
55. Systematic and programmed routines of day to-day life in referred to as
a) Sub-culture b) Network c) Rites and Rituals d) Plant community
56. Which one is seen as a powerful lever for guiding behaviour of people in a company? a) Heroes b) Rites c) Rituals d) Culture
57. System of Informal rules that spells out how people are to behave most of the time is called
a) A Strong Culture b) Affirmative action c) Adversarial system d) Sub-Culture.
58. The suble cues of a culture help convert people into …………….
a) Constructs b) Resources c) Content models d) Contingent workers
59. All EXCEPT one are seen as important in understanding culture.
a) Informal rules b) Sense of belongingness c) Inflexibility
d) vales and beliefs.
60. Which one of the following is a cohesion of values, myths, heroes and symbols
a) Informal Groups b) Sub-culture c) Cabals d)Corporate culture 
Sub-culture c) Cabals d)Corporate culture

Bibliography

Multiple Choice Questions:Prt Ii  by  Dr.C.S.Rangarajan 

Having enunciated the principles of socialism to usher in a welfare
state.
Thiruvalluvar suggests that the ‘ends’ could be achieved by
adopting the
‘means’ most appropriate for an agrarian economy. Agriculture
does indeed
occupy a central place in the treatment of various subjects
by Thiruvalluvar.
 While placing agriculture on a high pedestal, he
considers it the queen among occupations.
Amidst all avocations, the world stands behind the plough
in spite of the difficulties, agriculture is still the chief. (104.1)

In the case of those who pursue agriculture as an occupation, he
proclaims them
as crusaders and sees them as harbingers of hope for the
eradication of poverty.
Those who toil and earn their livelihood from lands
will not beg, but will freely give to those who beg. (104.5)
Besides agriculture proving itself to be a feeder industry on whose
success depends
 the fortunes or otherwise of other avocations,
agriculture is seen as one which is
 capable of catapulting the economy into soaring heights.
The farmers form the backbone of the society; for
they support those who are unable to till the land . (104.2)

The farmers who bring rich harvests to their chief
will see the flags of other Chiefs, below theirs, creep. (104.4)

While agriculture holds the key to plenty, prosperity and progress,

which are the essential ingredients to keep disorder at bay, commerce
cannot be said to have received a raw deal at the hands of Thiruvalluvar.
 Thiruvalluvar brings out the essentiality of capital formation for ensuring the success of business.

There is no income without capital; even so
there is no status without support proper. (45.9)

Thiruvalluvar suggests that businessmen should imbibe an egalitarian
 sense of dealing in order
to stay put in business. The relevancy of Thiruvalluvar’s
wise counsel
has to be seen in the context of today’s commercial activities which
are
 in the cold grip of competition. Such competitions represent an
indirect form of conflict
and undermine social order.

The best interests of merchant are to act
taking care of other’s interests, as his, when he transacts.(12.10)

Though commerce is an integral part of the economy, commerce was not at
its pinnacle
 of glory unlike its counterpart agriculture during the
period when Thiruvalluvar lived.
Notwithstanding the fact that
commercial transactions were done mainly on an individual
 basis, the
importance commerce assumes in shaping the economy has not failed to
catch
the prying eyes of Thiruvalluvar.

                                        ‘SOLIDARITY GROUPINGS’

It is social experience which is seen as engendering the self. Since
‘reality is a social construct’,
a linkage could be established between
social order and socialization when the notion ‘what
is acceptable’ is
taken up for consideration. Individuals’
conformity with practices accepted
 as proper behaviour patterns
provides the answer to the question of social order. When conformity

indicates the existence of social order, non-conformity or deviance
spells chaos or disaster. Social
order cannot be brought about unless
individuals take over the meanings, values and expectations

of the social group with which they interact. It is precisely here that
a relationship existing between
 social order and socialization could be
discerned. While socialization involves transmission of
behaviour
patterns, proper performance of the role by the occupants becomes the
determinant of
 social order. As roles and statuses are the obverse and
reverse of the same coin, what is expected
of each incumbent of a role
needs to be taken cognizance of

The ‘code of conduct’ which
Thiruvalluvar enunciates is not only a ‘macro’ concept,
 but also could
be brought down to a level meaningful to the individual. Though Emile
Durkheim,
considered to be one among the ‘sociological trinity’, was
seen as arguing that social norms came
 to be internalized in the
personality of individuals, Thiruvalluvar not only touches upon the
aspect
of ’internalization’, but besides speaking about what one has to
’internalize’, he exhorts that one
 should shun those practices which
have been disapproved by the society.

There is no need to shave the head or grow a beard
if acts condemned by the world are spared. (28.10)

With courage of conviction, Thiruvalluvar says that one is certain to
meet one’s end when one
pursues the path that is ‘prohibited’ or allows
oneself to be carried away by following what is ‘prescribed’.

Destruction will be the culmination
of the acts of commission and omission. (47.6)

Thiruvalluvar brings out the existence of a homology between the
expectations and acceptance since
 performance of role obligations is
guided by expectations and acceptance.

Do not enter into things that have no authority
and acceptance of the society. (47.10)

It is not only necessary for an individual to fall in line with
societal expectations, but it is equally
 important for him to take stock
of where lies his own strength as otherwise he is likely to pay
the
penalty for being unaware of his own capacity and capability.

He, who is not adjustable, nor aware of his strength
but always indulges in self-praise, will soon be wrecked. (48.4)

Having postulated among others, principles of acts considered
’prohibited’ and ’permitted’,
 Thiruvalluvar brings out the futility of
knowledge, as according to him, its roots lie in what
the society
enjoins on the individuals as practices ’prescribed’ to be followed.
The three
‘Ps’ of behaviour pattern, namely ‘prescribed’ ‘permitted’,
and ‘prohibited’ have received elaborate
 treatment at the hands of
Thiruvalluvar.

The learned people who have not learned to live

To be in unison with the functioning of the world
is what is done by a wise understanding mind. (43.6)

Since the family
forms the cornerstone of socialization, Thiruvalluvar’s address
 is
directed towards the performance of role obligations by each role
occupant with
 a view to paving the way for social order to usher in. The major roles a man and a
 woman play are as husband and wife and as father and mother of son and daughter.
According to Thiruvalluvar, a family could be taken to have realized its goals when
the couple begin to bestow love and affection on others and lead a righteous way of life.

Love and living virtuously leads family life
its character and utility as nobility and reward. (5.5)

Without being oblivious of what he means by ‘righteousness’,
Thiruvalluvar
 says that an individual has to distance himself from
feelings of being jealous,
greedy and angry and avoid the use of harsh
words so as to thread a ‘righteous’ path.

Envy, desire, anger, harsh words
are avoided in virtuous living. (4.5)

Insofar as the responsibility
of the husband as father is concerned, he exhorts that
an inalienable
duty is cast on such occupants of roles to ensure that their sons have

access to knowledge. The knowledge so gained should be capable of
keeping them in good stead.
The duty of father is to see that
his offspring occupies the highest seat in the court.(7.7)
Thiruvalluvar’s prescription is a double-edged weapon. Without stopping
with what
 he says as the duty of the father, he considers that a son
should prove himself worthy of
being so by his exemplary conduct.

 The duty of the son to his father is to get the acclaim
‘what penance did his father do to get such a son!’. (7.10)
For the wife, Thiruvalluvar hands down that besides her remaining chaste,
she should take upon herself the responsibility of caring for the husband and
be in possession of all good qualities that go wit her feminine character.

What is more adorable than a woman
if she is strong minded and chaste? (6.4)

That woman, who untiringly takes care of herself and
her husband earns the appreciation of the society. (6.6)

Thiruvalluvar opines that nothing would give greater pleasure to a
mother than to see
her son make a mark in life. By implication and with
rapidly returning conviction, he
 means that it is obligatory on the
part of a son to measure up to the expectations.

The mother rejoices more to hear her son called ‘great
than when she gave birth to him with all the strain. (7.9)

‘CULTURAL ORGANISATIONS’

To question as to the existence or otherwise of cultural organizations
during the relevant period
 when Thiruvalluvar was alive is of no
consequence, since culture refers to ideational aspects of social life.
 Culture points to a society’s adaptation to its needs. The values
which a society cherish are only elements
 of any cultural complex. It
may be said that values become an integral part of the culture. Though
an
 examination as to what extent the integration has reached a state of
perfection is not called for,
suffice it would be to say that certain
minimum internal harmony and functional connection exist
between values
and culture on the one hand and social solidarity on the other. This
link needs
to be seen in the context of a threat to the cherished
values which is sure to endanger social solidarity.
The
discussion here is limiting itself to examine how the various elements
of culture
 are perceived and how these transmissible intellectual
aspects of civilization make their
 entry into Thirukkural.
Thiruvalluvar may be seen to motivate people to win rewards through

conformance to values. In the case of those who remain without being
motivated, he cautions them
 that non-conformance will entail forfeiture
of the goodwill, respect and esteem of others.
In his effort to
persuade people to adopt or conform to specified patterns of behaviour,

Thiruvalluvar brings into play both positive and negative methods of
social control.
Each of the positive courses of action pursued is shown
to have a fundamental
 advantage over all the negative ones.

In
Chapter 8, Thiruvalluvar makes an attempt to dilate upon the importance
 of universal love or affection from a disinterested motive. He
considers that
love provides the springboard to lead a contented life.
It is to be
appreciated that a contented life becomes a continual
feast.
People who enjoy life and acquire fame
are said to have qualified with a life of love. (8.5)

In driving home
the point in regard to hospitality, Thiruvalluvar views
 that those who
are given to the practice of being hospitable will have everything
 to
gain and nothing to lose.
In his house, who treats his worthy guests with pleasure
The Goddess of wealth will reside with all Her treasures.(9.4)
The family man who daily entertains and welcomes guests
Will not be ruined for want of funds. (9.3)