Employee is the main resource for organization. Recently, there were many concerns of staff resignation within industries. High staff turnovers cause increase of costs of hiring workforces. Owing this issue, “Assessment of Factor of Employee’s Turnover” was proposed for research with the objective of examination of factors causing staff resignation from MVi. In total 26 staff both women and men who resigned 2016 and 2017 was selected for interview. Quantitative data was used. Three main steps were done including research (...) questionnaires and material development, sampling technique and criteria and data analysis and reporting. There were four main parts: the degree of staff satisfaction of each of the variables (1 to 12), the correlation between each of variable (1 to 12) with overall satisfaction, the causes of staff resign of the variable (13-27) and the correlation between each of the staff resign causes (variable 13 to 27). All those data have been transformed into non-parameter with the Spearmen Rho. MVi staff members were appreciated working with MVi. The satisfaction of each variable was that the staff scored high for most factors like staff leave, communication with colleagues, staff capacity development opportunities, and roles and responsibilities. Former staff who worked in 2016 and 2017 was most appreciated with the factors above. Three factors scored by respondents were very low in comparison with other factors. Those are work overload, job security, and salary. All those factors were located between score 3 (neutral and score 4 (satisfied). Among 12 satisfaction variables, three of them were most significantly positively related to staff motivation. For internal factors, the average score was 3.19 which represents mostly true of the statement above. The variables which were significantly related to staff resignation were communication with superiors, finding a higher position with new agencies better salaries, and benefits from the new agency. The recommendations were produced including awarding for staff, review salary scale, tasks, maintaining staff. Qualitative research to explore what job security, salary, and work-overloads are not significantly related to staff satisfaction should be done. Qualitative research on factors of staff resign should be done. (shrink)

MVi is actively engaged with the Bounorng, Kouy, Stieng, Kreung, Prov, Laak, and Kavet communities in the provinces of Mondulkiri, Stung Treng, and Kratie. Over the years, MVi has implemented three strategic plans since 2006, focusing on supporting indigenous and rural communities in these three provinces. The strategic plan for the period 2023–2027 is designed to enhance the livelihoods and economic conditions of indigenous and vulnerable communities. This plan prioritizes four key areas: climate change, natural resource management, modern agriculture production (...) and market, and social accountability. Supporting the establishment and functionality of sub-national networks is not only a core value of MVi but also a strategic approach. MVi actively facilitates the formation of sub-national networks, including the indigenous youth network, indigenous women's network on NRM, and youth/child network on CEFM. These networks are crucial in promoting self-reliance and addressing specific issues. The performances of indigenous youths and women are evaluated based on their understanding of roles and responsibilities, dissemination of youth's roles in natural resource management, participation in trainings and seminars, organization of regular meetings, coordination with community leaders for various meetings and events, mobilization of youth members to address NRM issues, implementation of plans to protect natural resources, integration of NRM plans into commune investment plans, advocacy for NRM issues with networks and decision-makers, and collaboration with other communities for NRM discussions and actions. This paper aims to guide NGO staff on how to assess the performance of sub-national community networks focusing on natural resource management. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Lives Saved, With a Little Help from FriendsPrasanta TripathyIn November 2000, Jharkhand was carved out of Bihar, a state in eastern India, to be a separate state to fulfill the aspirations of its people and [End Page 109] allay their feeling of alienation. It was a good time for me to reflect on how best I could contribute. In 2002 Ekjut, a registered development organization, was set up (...) by myself and other like-minded colleagues. Ekjut, which means "togetherness," was the outcome of a longstanding desire to do something on our own, something that was close to my heart—doing something for and with the people I had grown up with. An invisible cord kept me attached to this region of India and after stints with a few development organizations within and outside the state, my wife, Nirmala, and I decided to relocate to a village near my hometown, Chakradharpur.Chakradharpur is a small railway township in South Bihar where I spent all my childhood and days of schooling. Beyond the periphery of this township and its satellite market place, live indigenous people, the Adivasi, in villages and hamlets. Even as children we could appreciate the government policy that protected them in the sense that their ancestral lands could not be acquired by Dikus, the non-tribal people living in the towns and cities. The un-spoilt bounties of nature protected and preserved by the original inhabitants of the land—the Adivasi people—was there for all of us to see and enjoy.A rumor that a doctor couple was building a nursing home led to a regular flow of men, women and children to our unfinished home with all kinds of ailments, including medical emergencies. It was becoming increasingly difficult to cope with the workload of constructing the house and at the same time—overwhelming to see children dying in our home, which was never meant to be the hospital that the villagers thought it to be. They were reluctant to visit the government hospitals, which were primarily meant to serve poor people and their attitude could be summarized in just one word—fatalism. We wanted this to change—they somehow needed to understand their rights and entitlements. The public health care system had to be strengthened and Nitmala and I wondered how our work could make this happen.The Adivasi people were soon to become partnering communities with Ekjut. It did not take us long to realize how unprotected they were. We had a vague idea that we wanted to build healthier communities. Providing full-time curative care was not an option; it was also beyond our means. Knowing that strengthening the health system would take time, we hoped that our community-based work would strengthen the demand side, since even the minimum services that were available were grossly under-utilized.India is home to about 10 million tribal people. We had seen and also knew that their health status was poor and that tribal people have the disproportionate burden of child mortality, malnutrition, malaria and death in childbirth. But we could not find a reliable existing data base that could guide our work. The health status of women and children soon became Ekjut's main concern.We wanted our work to generate knowledge that would be relevant in a wider context. Adivasis are not a monolithic entity and our evidence needed to grow from working with several different tribal groups. We needed to build our research capabilities and willingness to work with several different indigenous groups, as well as, the poor people living alongside them in different districts. A collaboration with University College of London was soon to follow. Professor Anthony Costello who was my teacher more than a decade back, invited me to partner with his department and jointly bid for a grant. This grant was likely to come at the confluence of several interesting developments. First, the self-help group movement in India had made a substantial jump and such groups existed in almost every village. Second, a grassroots organization called PRADAN was working with women's groups to strengthen their livelihoods in several states of India including our district. PRADAN shared with... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kennedy Institute of Ethics Journal 13.4 (2003) 393-406 [Access article in PDF] U.S. Defunding of UNFPA:A Moral Analysis Ronald M. Green Ethical decisions made inside the Beltway sometimes have global consequences. Nowhere is this more true than with respect to the decision by Secretary of State Colin Powell on 21 July 2002 to halt $34 million in U.S. funding for the United Nations Population Fund (UNFPA). Behind this decision (...) lay the forces of America's abortion politics as well as tangled issues in law and bioethics.I became involved in this debate when, in early September 2003, I served as a member of a nine-person delegation of U.S. religious leaders and ethicists that traveled to China to meet with those associated with the UNFPA program there. The delegation was assembled by Frances Kissling, of Catholics for a Free Choice, which also provided support and funding for the necessary travel and administrative services. In China, our contacts included UNFPA administrators, Chinese government officials, and ordinary villagers touched by UNFPA efforts. In the middle of its week-long stay, the delegation left Beijing in three separate groups to travel to remote provincial regions (Hubei, Gansu, and Ningxia). Our goal was to respond to the Bush administration's defunding decision by deepening our understanding of the current Chinese population program and UNFPA's relationship to it. In the course of this enquiry, I encountered challenging questions that drew on my own training in ethics in novel ways. Historical Background UNFPA is the world's largest organization providing family planning and reproductive health services. It was established in 1969 as the United Nations Fund for Population Activities. In 1987, the Economic and Social Council decided to rename it the United Nations Population Fund, but to retain the original abbreviation-acronym. UNFPA works to improve access to and the quality of family planning services in more than 140 of the poorest countries in the world. It is also very active in providing services aimed at preventing the spread of HIV/AIDS. It does not provide abortion services, but works to prevent abortion through family planning and to help countries provide services for women suffering from the complications of unsafe abortion. [End Page 393]Although UNFPA is officially an agency of the United Nations, its budget, currently about $200 million per year, comes from voluntary payments by donors, including UN member states. U.S. funding has been irregular. In 1985, the U.S. House of Representatives passed a foreign operations appropriations measure that has come to be known as the "Kemp-Kasten Amendment." This measure, which has been repassed in substantially unchanged form every year since, forbids funding for "any organization or program which, as determined by the President of the United States, supports or participates in the management of a program of coercive abortion or involuntary sterilization."1 From 1986 on, the Reagan and Bush administrations halted all U.S. funding for UNFPA activities around the world on the grounds that the agency's activities in China caused it to be involved in supporting or participating in the management of a program of coercive abortion or involuntary sterilization, and, hence, put it in violation of Kemp-Kasten.Efforts by the People's Republic of China to slow the increase of its population date from the early 1970s when, in a striking departure from classical Marxist theory, which had insisted on the positive value of added labor power and denied the need for demographic controls, the government imposed a policy of delayed marriage and birth spacing. In 1979, these efforts intensified with the advent of the "one child policy." (In fact, this name is misleading since the number of children allowed a couple varies significantly from urban to rural areas, with rural residents and members of ethnic minorities permitted to have larger families.) To implement this program, the government established a National Family Planning Commission (now National Population and Family Planning Commission) which, among other things, set up a network of family planning service centers around the country, where birth control... (shrink)

_Moving in early career from public health physician to psychiatrist gives me a public health view of psychiatry and an interest in pursuing the goals of widening access to community-based services for people with mental disorders and promoting mental health in communities. Training in social medicine in the UK and psychiatry in Australia lead to studies of homelessness in people living with psychotic disorders, the health of family caregivers, assessing quality of life and mental health promotion. Work with the World (...) Health Organization (WHO) in the Western Pacific Region and the World Psychiatric Association (WPA) worldwide has given me opportunities to work with psychiatrists, mental health workers, service users and others in governments and non-government organisations implementing the recommendations of the World Health Report 2001 in countries with limited resources. My work as WPA Secretary for Publications seeks to improve information exchange in countries irrespective of their wealth. This is an exciting time to be working in a global village with technical capacity to reach into its furthest corners. Psychiatrists supported by WPA can help ensure that vulnerable people and communities and people living with mental disorders are well served in this new environment and no longer left out and left behind._. (shrink)

The Philosophy of Modern Song: curious title, a curious book. If you bought it, as I did, because you are a devoted Dylan fan, hoping to find new Dylan songs inside, or at least new Dylan prose, you will be disappointed. In the photo of three musicians on the cover, none of them is Dylan. The one on the left is Little Richard. Who are the other two? Nowhere are we told their names, nor the names of the people in (...) any of the other photos, except for the sixty-six featured artists, though we will recognize many. The photo on the back cover might or might not be of the interior of Izzy Young's “Folklore Center,” reminiscent of Dylan's early days in Greenwich Village in the Sixties, when, together with my guitarist husband, I got to hear him perform after hours at the Gaslight and knew him well enough to say Hi when passing on the street.The basis for selecting the sixty-six songs anthologized and commented on is not immediately obvious. This is not a collection of Dylan's underappreciated favorites, though the taste represented is certainly eclectic and the choices are often surprising. The title does not help the reader who has not yet got her bearings... Philosophy? As if to justify his use of the word, Dylan eventually offers a lengthy comment on Albert Camus, but how relevant is that comment to these songs? And the word modern, too, means so many things—a sudden divergence from the past in the arts and literature; up-to-date and therefore good. These songs are not that kind of modern. If anything, the book looks backward, across the years of Dylan's long life to his musical awakening. Because we are almost the same age, I recognize the hodgepodge of styles and influences assembled here as belonging mostly to the early Fifties, when, like Bob, I was entering my teens by listening to, even dancing to, songs on the radio before I fell asleep at night. Enough about me! But no more apt basis for classifying these songs is suggested. They are not arranged alphabetically or chronologically.As for the anthologized songs, each one, once named, receives a commentary, and every commentary is called a chapter, and every chapter is divided into two parts, spelled out in letters as bold as a movie marquee. We are given the title of each song, the date of its release, and the name of the songwriter. The first part of each commentary consists of a paraphrase of “events” in the song, told almost exclusively in the second-person you rather than the more conventional I or the third-person he or she. Here is a passage from Dylan's paraphrase of “Blue Suede Shoes” by Carl Perkins: You get on well with most people, and you put up with a lot, and you hardly get caught off guard, but your shoes are something else. Minor things may annoy you, but you rise above them. Having your teeth kicked in, being pounded senseless, being dumped on and discredited, but you don't put any weight on that, none of it is as real to you as your shoes. They're priceless and beyond monetary worth.The paraphrase goes on for almost six pages, and to what end? The second half of each commentary, indicated by changes in the type, takes a few steps back to consider the sociological implications of the song in the context of its time. For instance, from the second half of the commentary on “Blue Suede Shoes”: “Shoes reveal character, station, and personality.” But Dylan does not use the opportunity to talk about his own character, station, personality. His associations with Carl Perkins and “Blue Suede Shoes” morph into an anecdote about a man called “Iron Felix, trusted consort to Lenin and Stalin.”A lengthy list of all required photo credits fills the two back pages but is printed in type so small it is almost illegible. If you want more information, and more importantly if you want to experience the songs discussed, your best bet is to search for the recordings on YouTube and to follow along, reading Dylan's commentary, one song at a time, while listening. Or, I hear rumors that we will need to purchase another book, the audio version of Philosophy of Modern Song, not yet released.Every song has its commentary, but nothing about this organization is stable, and as soon as the reader/listener thinks she has discovered a rationale for the order of the works selected, she is met with an exception. Basically, these seem to be songs about which Dylan has something anecdotal to say. More usefully, perhaps, they are organized around certain themes—those that have always preoccupied him: man's inhumanity to man, injustice, self-deception, the human situation. The anonymous author of the blurb on the jacket promises a master class in songwriting, but, if it exists at all, that lecture is exhausted in one or two observations, such as: “ ‘El Paso’ is built on five stanzas, each one two verses and a bridge and then returning to the next stanza.... ”It was almost fifty pages into the book that the sense of something missing overcame me. It was not only the words of the songs and the music that were missing; it was the author, the central intelligence that I love, the singer and songwriter whose name is credited on the cover but who never appears in the book, not even in a photograph. What I missed was Dylan. He had removed himself from his book's pages, except perhaps for a single instance: “You're an eighty-year old man, being wheeled around in a home for the elderly, and the nurses are getting on your nerves.... ”Has Bob Dylan grown weary of himself and all of his creations? The commentaries are not about Bob. In the whole book, the line quoted above may be the only exception. Does he refuse the “first person singular in the hopes of transcending ego”? Maybe; but we want to hear our master's voice. As for the philosophy of song? Besides the remarks on Camus, there is only one commentary in which Dylan explicitly states anything like a philosophy, and that is the one on “Willie the Wandering Gypsy and Me,” written and performed by Joe Shaver. The song has a philosophical point of view: “Keep moving, it's better, let the train keep on rolling.”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 13-30 [Access article in PDF] Peace and Nonviolence from a Mahayana Buddhist Perspective: Nikkyo Niwano's Thought Michio T. Shinozaki Rissho Kosei-kai Nikkyo Niwano, the founder of Rissho Kosei-kai, taught a perspective on peace and nonviolence that I would like to explore from a Mahayana Buddhist point of view. Niwano's understanding of peace and violence and his "road" to peace are discussed. The first section explores (...) his understanding of peace as harmony at four different levels. The second section deals with the issue of the causes of violence on different levels and the precept of not-killing. The third section focuses on nonviolent action and the Bodhisattva Never Disrespectful as a model of nonviolent action. Also, the vision for overcoming hatred and violence is discussed within the context of the pacifist argument. The fourth section focuses on problems of harmony in terms of diversity and universal altruism, on the value of open forums in decision-making processes, and on Niwano's theological grounding for interreligious cooperation as a road to peace.Rissho Kosei-kai (RKK) is a Japanese Buddhist organization founded in Tokyo in 1938 by Nikkyo Niwano (1906-1999) and the late Mrs. Myoko Naganuma (1899-1957). The name "Rissho Kosei-kai" means society for establishing the true Dharma and the perfecting of selves through mutual exchange. RKK is a nonmonastic Buddhist group that draws much of its inspiration from the Lotus Sutra and claims to have six million members, largely in Japan.Nikkyo Niwano was born on November 15, 1906, in a small, poor village near Tokamachi in Nigata prefecture, which has heavy snow in winter. He was raised in a large family under one roof with another family. His harmonious and peaceful personality was the product of such circumstances. 1 He went to Tokyo to work at seventeen and took various jobs--at a rice shop, a charcoal dealer, a Japanese pickle dealer, and a milk delivery shop. In 1926, he was discharged after completing three years of naval service. He says of this experience, "One of the greatest harvests from my military experience was the reinforcement of my philosophy of nonviolence." 2 He was confident that the philosophy of nonviolence was applicable in the situation of the everyday event of military corporal punishment. [End Page 13]Upon coming to Tokyo, a new spiritual journey began with becoming acquainted with various folk religions, and he joined Reiyö-kai, practicing reverence to one's ancestors. After the founding ofRKK, Niwano received orders to report for military duty twice, in 1941 and 1945, but he was disqualified from serving in the army, so he had no battlefield experience. 3 Niwano and Naganuma were imprisoned in 1943, because the police regarded her inspirational guidance as a false and wicked religion. This was the time of the Peace Preservation Law under which religions and religious ideas were suppressed. 4Niwano preferred "not quarreling and harmony" to strife.When the faith and activities of RKK were criticized regularly for almost a month in 1956 by the nationwide newspaper TheYomiuri Shimbun,and when Soka Gakkai attacked RKK as a wicked religion and tried to start a campaign to abolish it, Niwano called them the "Yomiuri bodhisattva" and "Gakkai bodhisattva," as they could lead members to improvement and reflection on their motives and behavior. 5From inside RKK, Niwano was severely criticized and experienced being ostracized by Myoko Naganuma's ardent followers, who tried until 1957 to have her become president of RKK or establish a separate organization. He regarded this as a time for him to be tolerant and forbearing through reflecting on himself and not blaming others, and he later warmheartedly accepted his former opponents.Robert Kisala refers to Rissho Kosei-kai as follows: "After the Second World War, Rev. Nikkyo Niwano, whose activities centered around a big metropolitan urban city, advocated strengthening the solidarity of the family and local community in modern society and devoted himself to religious cooperation in order to solve social issues at an international level." 6An... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 31-46 [Access article in PDF] Remedying Globalization and Consumerism: Joining the Inner and Outer Journeys in "Perfect Balance" Judith Simmer-Brown Naropa University One hundred forty years ago, Abraham Lincoln wrote in a prophetic voice: I see in the near future a crisis approaching that unnerves me and causes me to tremble for the safety of my country.... Corporations have been enthroned and an era of (...) corruption in high places will follow, and the money power of the country will endeavor to prolong its reign by working upon the prejudices of the people until all wealth is aggregated in a few hands and the Republic is destroyed. 1As the global economy has grown and the economic gap between the poor nations and the rich nations has become enormous, we are realizing Lincoln's nightmare.Globalization has effects more devastating than Lincoln could have imagined. What do we mean by globalization? The president of Nabisco once defined it as "a world of homogeneous consumption." 2 It is a world in which everyone, no matter what latitude or longitude, eats the same food, wears the same clothing, and derives pleasure from the same entertainment. It is the world of McDonald's, Holiday Inn, James Bond movies, Nike shoes, and Coca-Cola. Noam Chomsky, in a lecture at Boston College, described globalization as the "new face of capitalism." 3 It is a network of power centered in corporate interests and financial institutions that controls the flow of capital in order to promote the financial interests of those in power to the detriment of all others. The strategies of globalization have to do with centralizing all power in financial interest, reducing all value to money, and subsuming governments to the interests of the corporations. According to Chomsky, the strategies employed by the transnational network are designed to consolidate this control:Buy the executive branch of the states involved;Own the legislative branch through lobbyists, campaign contributions, and term extensions, or whatever else may work; [End Page 31]Set the conditions in which policy is determined, asserting the power of global capital;Control the doctrine and information systems, especially to invent new needs in order to bolster a culture of fashionable consumption. 4The players in this transnational network reside in the wealthy countries of the world, especially the governments of the G8, and most especially the United States. The global dominance of the International Monetary Fund and the World Trade Organization is funded by U.S. dollars funneled to them by the network. Yet this capital is not really exchange of cash; instead, it is speculation. Chomsky commented: In the last twenty-five years, there has been a huge explosion of financial institutions and financial capital, most of it speculative, with little actual capital in the economy. The flow of capital is $1.5 trillion per day, very little of it productive. Ninety-five percent of it is destructive and speculative. The return time on investments is very rapid; eighty percent has a return time of a week, and often it is less than a day. This daily flow of capital in international markets is twice the total foreign exchange of all states together. This concentrated power is interlinked, determining states' decisions. 5States are no longer autonomous agents; transnational economic interests have taken precedence over national sovereignty, regional power, and military concerns.The impact on developing countries and rural economies is devastating. The global monoculture is eradicating cultural diversity, replacing locally adapted forms of production with industrial systems divorced from natural cycles. Agriculture has become centrally managed and chemically dependent, delivering a narrower range of transportable foods to the international market. This, of course, robs the vitality of local communities and moves a greater proportion of villagers into urban life, creating megalopolises. Because everyone becomes dependent upon the same resources, "globalization creates efficiency for corporations, but it also creates artificial scarcity for consumers, thus heightening competitive pressures.... Globalization means the undermining of the livelihoods and cultural identities of the majority of the world's peoples." 6... (shrink)

En tant qu’acteur important dans la gouvernance rurale, les organisations économiques collectives jouent un rôle primordial dans le processus d’urbanisation rurale et constituent un point de vue important pour comprendre l’évolution des relations entre zones urbaines et zones rurales en Chine. En même temps, ces organisations constituent le noyau de la communauté locale, qui représente les individus sur la base d’une même appartenance ethnique, par proximité locale ou par proximité de valeurs communes, voire par proximité économique. Ainsi, les individus partagent (...) une forme de cohésion solidaire, fondée affectivement. Toutefois, au fur et à mesure du développement économique et social, le système, la notion et la nature de l’économique s’évoluent et les valeurs des individus changent, tandis que ces organisations s’adaptent mal au changement économique et social, ce qui provoque la controverse de la société chinoise rurale au cours de la modernisation de la Chine. S’appuyant sur une recherche de terrain et l’analyse des données du village de Liede à Guangzhou, cet article porte sur le processus d’intégration urbaine-rurale du village urbain et explore l’intégration du village urbain dans la ville à travers l’organisation économique collective de Liede, notamment Liede Economic Development Co., Ltd. Dans ce processus, il existe des contradictions entre le rôle du village et le rôle des organisations économiques collectives. Les organisations collectives ont des fonctions économiques, mais elles assument toujours aussi des coûts importants concernant des fonctions publiques telles que la sécurité sociale. On verra que la réforme de la « séparation politique et économique » après la période de l’économie planifiée des années 1980 n’a pas eu d’effet au niveau local. L’évolution du rôle des organisations économiques reflète la mutation de l’économie chinoise, c’est-à-dire, le passage de l’économie communiste à l’économie de marché. Toutefois, l’engagement solidaire existe toujours dans l’économie collective et celle-ci essaie de limiter la cupidité et soutenir l’intérêt commun au lieu de le marginaliser, ce qui constitue un caractère spécifique de l’économie collective en Chine. Classification JEL : A23, B25, H32. (shrink)

When an organisation does wrong, each of the members is part of the entity that authored that wrong—or so I shall assume. But it does not follow that each of the members has herself done wrong. Doing wrong, I will assume, results from the combination of two conditions: first, authoring (or being part of the entity that authored) a harm; and second, lacking an excuse for that (part-) authorship. To answer my title question, then, we have to know which members (...) of an organisation have excuses for their part-authorship of an organisation’s wrong. I will argue that members gain excuses for their part-authorship only by using their role in the organisation to signal their disavowal of the organisation’s wrongdoing. The answer to the title question, then, is “all those members who don’t use their role to signal their disavowal of the organisation’s wrongdoing.” In the final section, I apply my proposal to citizens of liberal democratic states. This supports the common-sense intuition that, when such states do wrong, wrong is done by those citizens who support or acquiesce in the wrongful policy. (shrink)

This paper takes a close look at a central aspect of the work of Peter Senge,1 namely his advocacy of the learning organisation and the ‘Communities of Commitment’ that he suggests are its central dynamic. Echoing strands of the liberal-communitarian debate, Senge argues for ‘the primacy of the whole’ and ‘the community nature of the self ’ as two of the three Galilean shifts2 which have the potential to enable business to accomplish fundamental changes in our ways of thinking and (...) being which have thus far eluded other agencies of social and political transformation. My concern is that Senge is not at all clear about the relationship between organisation and community, or, indeed, what community actually is. Arguing that his account is disappointingly partial and damagingly flawed, I then suggest a number of sites for future philosophical work for those who wish to develop an emancipatory notion of community. I end by advocating the work of John Macmurray as a major source of philosophical insight and human wisdom, both with regard to community and the development of a person-centred philosophy of work. A second paper will explore some of this ideas on these matters more fully.. (shrink)

Philosophy of science is showing an increasing interest in the social aspects and the social organisation of science—the ways social values and social interactions and structures play a role in the creation of knowledge and the ways this role should be taken into account in the organisation of science and science policy. My thesis explores a number of issues related to this theme. I argue that a prominent approach to the social organisation of science—Philip Kitcher’s well-ordered science—runs into a number (...) of problems. They undermine its philosophical plausibility and practical usefulness. I agree with Kitcher that arguments about the social organisation of science should recognise profound societal consequences of science. Kitcher argues that the appropriate organisation of science should therefore take into account laypersons’ values and needs when making decisions concerning research planning, evaluation and application. My criticisms show that this is not enough. Drawing on Helen Longino ideas, I argue that laypersons’ perspectives and knowledge may also be relevant when doing research. In order to show how more inclusive research practices may be possible, I discuss connections between philosophy of science and some developments in science policy, which has also recently shown considerable interest in democratic participation. I demonstrate how public participation experiments in science policy may sometimes be close enough to what the philosopher would recommend. Their analysis can thus be helpful for understanding how societal developments may provide opportunities for the involvement of laypersons in science and what factors may endanger its success. I conclude that a way to pursue a more socially relevant philosophy of science is to focus on the points of contact and possibilities of cooperation between philosophical proposals and these public participation initiatives. (shrink)

In this paper I outline an approach to managerial decision making that incorporates the important role that metaphors and moral imagination play in our moral reasoning coupled with an organisational moral concept I call the Health of the Organisation. I have used this concept in my managerial (and philosophical) career to interpret and evaluate potential, and actual, courses of action. I have concluded that this concept fits in nicely with Mark Johnson’s analysis of the metaphor of morality is health, which (...) he argues is one of the central moral metaphors in the conceptual framework that we use to interpret and evaluate actions from a reasonable moral point of view. He argues that metaphors are the essential components in defining the rational mental framework utilised in interpreting, evaluating, predicting likely outcomes from various alternatives, and choosing morally acceptable courses of action. I argue that the metaphor morality is health explicated as the Health of the Organisation can serve as an antidote to the unimaginative moral decision making processes that Patricia Werhane has shown can result in bad moral decisions. I do this by demonstrating that a healthy organisation is one that is optimally functional. This means that the components that make up the organisation are so structured that there is no better possible organisational arrangement available for achieving the goals designed to ensure successful performance in the marketplace. (shrink)

How China’s expansive new era of urbanization threatens to undermine the foundations of rural life Since the beginning of the twenty-first century, China has vastly expanded its urbanization processes in an effort to reduce the inequalities between urban and rural areas. Centered on the mountainous region of Chongqing, which serves as an experimental site for the country’s new urban development policies, The End of the Village analyzes the radical expansion of urbanization and its consequences for China’s villagers. It reveals (...) a fundamental rewriting of the nation’s social contract, as villages that once organized rural life and guaranteed rural livelihoods are replaced by an increasingly urbanized landscape dominated by state institutions. Throughout this comprehensive study of China’s “urban–rural coordination” policy, Nick R. Smith traces the diminishing autonomy of the country’s rural populations and their subordination to larger urban networks and shared administrative structures. Outside Chongqing’s urban centers, competing forces are at work in reshaping the social, political, and spatial organization of its villages. While municipal planners and policy makers seek to extend state power structures beyond the boundaries of the city, village leaders and inhabitants try to maintain control over their communities’ uncertain futures through strategies such as collectivization, shareholding, real estate development, and migration. As China seeks to rectify the development crises of previous decades through rapid urban growth, such drastic transformations threaten to displace existing ways of life for more than 600 million residents. Offering an unprecedented look at the country’s contentious shift in urban planning and policy, The End of the Village exposes the precarious future of rural life in China and suggests a critical reappraisal of how we think about urbanization. (shrink)

Over the last two decades there has been a significant increase of interest in Schelling’s philosophy, and in particular his philosophy of nature. However, even the most generous of Schelling’s interpreters are confused by one of Schelling’s key theses: his view that nature as a whole (including non-living nature) is “organized,” and his related rejection of the hard-and-fast distinction between living and non-living. My aim is to offer an explanation of these two related points. Given that Schelling regards all of (...) nature as organized, it makes most sense to begin with the basic stuff of nature—matter. For if we can understand how matter can be organized, then we can also understand how non-living material beings are also organized. Accordingly, I focus on Schelling’s first work in the philosophy of nature, the 1797 Ideen zu einer Philosophie der Natur (Ideas for a Philosophy of Nature), where he deals with matter most directly and challenges mechanistic accounts of matter. I show that the crucial influence on the Ideen was not (as many interpretations have it) Fichte, but Kant, and explicate how and why Schelling departs from Kant’s understanding of both matter and organization. Finally, I will briefly point to the ways in which Schelling’s understanding of organization can be brought to bear on current questions in theoretical biology. (shrink)

In this narrative of my life as a researcher, I have presented my understanding of research practice, basing it of course on a sample of size one--myself, nonetheless observed carefully for over four decades now. Therefore, the readers may take it as a trigger to clarify their own self-understanding as researchers. In my life’s journey as a researcher, I have followed my passions and charted new territory, sometimes inadvertently. Research has been for me a life-long journey of discovery--of who I (...) am, of the world around me, and the meaning of life. This has driven me beyond the boundaries of received tradition, often into uncharted territory. Over the years I have put together my own tool kit, sharpening my intellectual skills as needed for the problem at hand. The focus of my research has been myth and image in their cultural context. My research on the miniature paintings of India, and their organic links with certain texts and cultural modes of being, have transformed me in fundamental ways. I have come to regard my own experience of being a woman as central to my experience of the world. In the more recent years, I have been inquiring into the religion of the Mother Goddess. This has brought me to Orissa for fieldwork in a living tradition--that of the village goddess. I have reached so far in my journey of research by continuously expanding my intellectual boundaries as well as pushing the edges of my discipline into new frontiers. (shrink)

In this article I explore the relatively neglected usage of conceptions of balance and equilibrium in Antonio Gramsci's theory of hegemony by adopting a contextual approach to his writings that situates them in an intellectual and historical milieu in which the quest for 'equilibrium' had become one of the most important issues of the day. In the first part of the article I show how ideas of balance and equilibrium were developing among sources familiar to Gramsci, including Italian Fordism, the (...) theorists of the Russian Revolution and neo-classical economics. The second part demonstrates how Gramsci developed these ideas within the framework of his theory of hegemony. My aim is not only to provide a new perspective on Gramsci's hegemony, but also to suggest that incorporating notions of balance and equilibrium into the theory will render it more coherent and realistic for its contemporary deployment in political and ideological analysis. (shrink)

A detailed study of the political organization in an important area of Tanzania shortly before Independence. Unyamwezi covers 35,000 square miles and has a population of 400,000. Dr Abrahams outlines the social and economic framework and examines the origins of the modern political system. He then discusses the internal organization of Nyamwezi chiefdoms and villages and the emergence of national politics. The theoretical and comparative implications of the study, which is based on extensive field work in the area, (...) are also considered. (shrink)

The self, Joseph LeDoux tells us, is “the totality of the living organism”. Most disciplines in the natural sciences focus on only one or two levels of organization. Indeed, Dmitri Mendeleev figured out the periodic table of the elements without knowing any of the underlying quantum mechanics or stereochemistry. There are, however, at least a dozen levels of organization within the neurosciences — and, if we use a metaphor, we temporarily create yet another. This leads to considerable confusion (...) and arguments at cross purposes over whether learning is an alteration at the level of gene expression, ion channels, synapses, neurons or circuits. Each neuron has thousands of synapses, which produce currents that summate to form an impulse train. But only rarely is the activity of a single neuron sufficient to cause a perception or trigger an action. Neurons usually act as members of ‘committees’ — what Donald Hebb in 1949 called cellassemblies. Just as in academia, one individual may function in different committees on different occasions. A concept, including any explicit memory that we can talk about, is probably formed by such a committee. Implicit memories are less differentiated — they are part of the ‘feltwork’, together with motivations and emotions, that biases the choice of one’s next act. In this well-written 400-page appreciation of behavioural neuroscience, LeDoux argues that synapses are the seat of self. He says, in effect, that you are your memories; that it is the uniqueness of an array of synaptic strengths that distinguishes one twin from another. Fair enough, but why not instead focus on one’s unique array of ion channels? Or neurons, because a neuron is the closest thing we have to a computational unit? Or one’s unique arrangement of those overlapping, redundant hebbian committees? None of these make for a catchy book title, but relating other things to the synapses proves to be a good way of covering a lot of fascinating material at the overlying levels, including a few updates to LeDoux’s earlier book The Emotional Brain. (shrink)

This article examines the origin of experiential organization, especially whether it is salient or selective. Aron Gurwitsch believes it is salient and William James that it is selective. I argue that Gurwitsch is right, and recount his argument and his critique of James, but I also pose my own critique and critical questions on the issue. -/- Gurwitsch's argument attempts to show that the organization of consciousness is not arbitrary or merely selected in some way by the subject. (...) He claims that when consciousness is organized it is found as already organized. -/- This is important for Gurwitsch's philosophical system because if he can establish that consciousness is always originally organized, then his famous claim that the theme, thematic-field, margin structure of consciousness is an invariant patterning impervious to the subject's whim, mood, or possible noetic training, is protected at the very start. (shrink)

The retirement village sector1 is one part of the increasingly marketized `aged-care' services in New Zealand and in many other parts of the industrialized world. While critical researchers have examined organizational and residents' representations of aging, retirement, and retirement communities in the context of `the market', there is no research that examines communication related to residents' enactment of participation within these settings with respect to these processes of marketization. We aim to refine, complicate, and extend what we might call (...) `the marketization thesis' through this study that examines resident participation within retirement communities. This essay is based on a comparative examination of two major New Zealand retirement community organizations. The rhetorical and critical discourse analysis reveals the complexity of what `participation' means for the residents within the context of an institution that is in transition from a medicalized to a marketized model of service delivery. Through a close examination of these meanings, we offer new insights into issues of individual action and freedom within the frame of a market-driven and avowedly `customer-centred' organization and consequently suggest a reconsideration of participation in organizations in which clients are also `insiders'. (shrink)

This thesis contributes to a better conceptual understanding of how self-organized control works. I begin by analyzing the control problem and its solution space. I argue that the two prominent solutions offered by classical cognitive science (centralized control with rich commands, e.g., the Fodorian central systems) and embodied cognitive science (distributed control with simple commands, such as the subsumption architecture by Rodney Brooks) are merely two positions in a two-dimensional solution space. I outline two alternative positions: one is distributed control (...) with rich commands, defended by proponents of massive modularity hypothesis; the other is centralized control with simple commands. My goal is to develop a hybrid account that combines aspects of the second alternative position and that of the embodied cognitive science (i.e., centralized and distributed controls with simple commands). Before developing my account, I discuss the virtues and challenges of the first three. This discussion results in a set of criteria for successful neural control mechanisms. Then, I develop my account through analyzing neuroscientific models of decision-making and control with the theoretical lenses provided by formal decision and social choice theories. I contend that neural processes can be productively modeled as a collective of agents, and neural self-organization is analogous to democratic self-governance. In particular, I show that the basal ganglia, a set of subcortical structures, contribute to the production of coherent and intelligent behaviors through implementing “democratic" procedures. Unlike the Fodorian central system—which is a micro-managing “neural commander-in-chief”—the basal ganglia are a “central election commission.” They delegate control of habitual behaviors to other distributed control mechanisms. Yet, when novel problems arise, they engage and determine the result on the basis of simple information (the votes) from across the system with the principles of neurodemocracy, and control with simple commands of inhibition and disinhibition. By actively managing and taking advantage of the wisdom-of-the-crowd effect, these democratic processes enhance the intelligence and coherence of the mind’s final "collective" decisions. I end by defending this account from both philosophical and empirical criticisms and showing that it meets the criteria for successful solution. (shrink)

This brief essay explores how understanding the treatment of expert evidence requires engaging with its legal and political contexts, and not just focusing on its epistemological aspects. Although the law of evidence and thus its treatment of experts is significantly informed by epistemological considerations, it is also informed by concerns over the organization of trials, larger issues of intelligent governance, social concerns, and enforcement issues. These five aspects to the law of evidence give rise to principles to guide the (...) explicit structuring of the law of evidence that are identified here as well. This complexity helps to explain why the central issue of expert testimony is not the epistemological one of knowledge and belief but instead the conflict between educational and deferential modes of trial. (shrink)

In Bamboozled (2000), Spike Lee’s satire about a modern TV minstrel show, an auditioning actor named Honeycutt tells the show’s writer, Pierre Delacroix, “I even do Shakespeare shit. . . . To be or not to be, you know? That’s the motherfuckin’ question. . . . There’s a scene where this brother was—Laertes was asking the king, that he wanted to go to Paris and shit. The king asked his daddy, and his daddy say, ‘He hath, my lord, wrung from (...) me by laboursome petition. . . .’” Impatiently, Delacroix interrupts: “Was there any more to it, or was that pretty much . . . ?” Delacroix’s interruption of Honeycutt’s Polonius ironically echoes Polonius’s interruption of the speech of the First Player: “This is too .. (shrink)

Most anthropological and sociological studies of Buddhism have concentrated on village and rural Buddhism. This is a systematic anthropological study of monastic organization and monk-layman interaction in a purely urban context in the countries where Theravada Buddhism is practised, namely, Burma, Cambodia, Ceylon, Laos and Thailand. The material presented is based on fieldwork carried out in Ayutthaya, Central Thailand. Dr Bunnag describes and analyses the socio-economic and ritual relations existing between the monk and the lay community, and she (...) demonstrates the way in which the role of the monk is used by some men, wittingly or otherwise, as a social stepping-stone, in that for the son of a farmer a period in the monkhood can provide the education and contacts necessary to facilitate his assimilation into the urban lay community at a social and economic level which would otherwise have been impossible. Finally, Dr Bunnag places the material presented in a broader theoretical context by reviewing it in relation to anthropological discussions concerning the nature of Thai society as a whole. (shrink)

Press Release: Terrorism in Southeast Asia: An Interview with Abu Bakar Ba'asyir 10/03/2005 - In August, Dr. Scott Atran travelled to Southeast Asia and conducted extensive research on terrorist groups operating in the region. This interview with Abu Bakar Ba'asyir, alleged leader of the Jemaah Islamiyah organization, was conducted on August 13 and 15, 2005 from Cipinang Prison in Jakarta. Questions were formulated by Dr. Atran and posed for him in Behasa Indonesian by Taufiq Andrie. The interview took place (...) in a special visitor's room, where Ba'asyir had seven acolytes acting as his bodyguards, including Taufiq Halim, the perpetrator of the Atrium mall bombing in Jakarta, and Abdul Jabbar, who blew up the Philippines ambassador's house. Excerpts from the interview are below; click here to read the full interview. Q. In your personal view, what do you think of bombings in our homeland, namely the Bali, Marriott and Kuningan bombings? A. I call those who carried out these actions all mujahid. They all had a good intention, that is, Jihad in Allah's way, the aim of the jihad is to look for blessing from Allah. They are right that America is the proper target because America fights Islam. So in terms of their objectives, they are right, and the target of their attacks was right also. But their calculations are debatable. My view is that we should do bombings in conflict areas not in peaceful areas. We have to target the place of the enemy, not countries where many Muslims live. Q. What do you mean by “wrong calculation,” that the victims included Muslims? A. That was one them. In my calculation, if there are bombings in peaceful areas, this will cause fitnah [discord] and other parties will be involved. This is my opinion and I could be wrong. Yet I still consider them mujahid. If they made mistakes, they are only human beings who can be wrong. Moreover, their attacks could be considered as self-defense. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:My Circumcision Decision:A Journey of Inquiry, Courage and DiscoveryLaurie EvansBefore becoming a mother, I was teaching parents to massage their babies and offering trainings for professionals. To promote my work, in 1984, I exhibited at the Whole Life Expo in New York City. When I returned to my booth after a break, I noticed someone had left a pamphlet by Edward Wallerstein, who wrote "Circumcision: An American Health Fallacy." (...) Since I am naturally curious, I read it. Disturbed, I thought of tossing it. But, how could I be teaching a nurturing technique for newborns and avoid this topic? As a Jewish woman, how would I make the decision for my own future sons? Little did I know this one piece of paper would lead me on a path of inquiry that would change my life.One of the presenters at this conference was Dr. Robert Mendelsohn, an Orthodox pediatrician. Although Dr. Mendelsohn realized some parents would allow circumcision for religious reasons, he was honest enough to dispel every medical myth and explain the harm of removing normal functioning tissue. He also described possible complications from removing the foreskin, including infection, hemorrhage, and although rare, death.To learn more, I read whatever I could find on the topic. I attended midwifery and childbirth conferences to promote my work and prepare for when I became pregnant. I decided to ask about circumcision, but the conversations were awkward and I received little helpful information. I found that circumcision was a taboo topic; few people wanted to talk about it. Why? Doctors who perform circumcisions, nurses who recommend it, and parents who consent to it do not want to face the reality of the harm they cause. Instead of facing the pain, they avoid the topic, and the procedure continues. Most men do not want to discuss or think about their own circumcisions. I learned that we need to have compassion during these conversations.A Jewish ritual ceremony (bris) is performed on the eighth day after the boy's birth, and includes circumcision and prayers. At a bris, friends and relatives are invited to observe and celebrate. It is part of my heritage. I tried to talk to my relatives about the information I had found, but everyone refused to discuss it. This avoidance made my decision very difficult. Then, for the first time, I was invited to a bris; I didn't want to attend. However, I had been at the boy's birth, so I decided to go to offer support. During the circumcision, my reaction was intense: I wanted to take the baby and run. I felt like an accomplice. I wanted to grab people by the [End Page E2] shoulders and scream, "How dare you?" I vowed I would never attend another bris, and I made the decision to write publicly instead of anonymously.I still had doubts, because I didn't know one intact adult male. What if I were to have a son, keep him intact, and he developed a complication later in life? I have learned that doctors are not taught non-invasive solutions, so most circumcisions performed after infancy are unnecessary. A Jewish doctor recommended a circumcision for a seventynine year old man who had a persistent rash that would not respond to treatment. Our organization suggested that he apply topical acidophilus. After he followed the recommendation, the rash disappeared, so he canceled the circumcision.In 1985, I became pregnant. Like many women I spoke to, I didn't want to face the circumcision decision, so I prayed for a girl. Our childbirth educator shared about male circumcision, which led to conversations with my husband. These tense interactions ended in an impasse. I wondered how this decision would impact my marriage. I experienced immense relief that my firstborn was a girl. Time was on my side.One day while walking in New York City, I serendipitously crossed paths with my childbirth educator. She was going to the United Nations to oppose female circumcision. I was in my 30s and had a master's degree in teaching. I had studied massage and anatomy. Yet, I had never heard about this tribal ritual. I had... (shrink)

In this essay, I shall assume that at least some groups are moral agents, a view successfully argued for by Peter French (1972, 1979, 1981). To that view I add only the following two refinements: (a) The reality of group or organizational agents depends on the existence of rules that constitute them. Because a moral agent acts in a community of moral agents, it is important that the rules that give a group agent its identity be accepted not only by (...) persons in the group but also by the persons and groups with which that group can reasonably be expected to interact. (b) The rule structure of groups provides a basis for claims about the (in)-voluntariness of group action. This is especially important in moral contexts. My primary concern in the essay will be to lay a conceptual foundation for certain normative questions about group moral agency. The questions with which I shall be concerned have to do most directly with the structure of the organization itself and only indirectly with its interactions with others. CiteULike Connotea Del.icio.us What's this? (shrink)

The motivations for rural and agricultural development in the twenty-first century are not different from previous centuries, but evolving technologies in the late twentieth century have altered many methods and institutional arrangements for accomplishing development. The internet has facilitated initiatives that in earlier decades would have required large, complex organizations in both donor and developing countries. We will compare the ethical and institutional strengths and weaknesses of two such initiatives in Malawi: a smallholder farmers organization involved in fair trade (...) and the Millennium Village Project. These are two of a large array of institutions which are currently being used to benefit smallholder agricultural producers. We will examine their relative merits through the lenses of various ethical paradigms and show that the institutional arrangements of the two programs are complimentary in the evolution of agricultural trading systems linking the global north and south. (shrink)

Most versions of the knowledge argument say that, since scientists observing my brain wouldn't know what my consciousness "is like," consciousness isn't describable as a physical process. Although this argument unwarrantedly equates the physical with the empirically observable, we can conclude, not that consciousness is nonphysical but that consciousness isn't identical with anything empirically observable. But what kind of mind&endash;body relation would render possible this empirical inaccessibility of consciousness? Even if multiple realizability may allow a distinction between consciousness and its (...) physical substrata, why does this distinction make consciousness empirically unobservable? The reason must be that the emotions motivating attention direction, partly constitutive of phenomenal states, are executed, not undergone by self-organizing processes actively appropriating and replacing needed physical substrata; we feel motivations by generating them. But all consciousness is motivated; visual cortex activation is unconscious of red unless the emotional limbic system and anterior cingulate motivatedly "look for" red. Experiencing entails executing motivations. Experimenters do know what subjects' brain events "are like" ---; but from the standpoint of the experimenter's motivational processes. (shrink)

Organisms are organized both internally and externally. The centrality of the organism in examination of the hierarchy of biological organization and the kinds of “emergent properties” that develop from study of organization at one level relative to other levels are my themes. That centrality has not often been implicit in discussion of unifying concepts, even evolution. Few general or unifying principles integrate information derived from various levels of biological organization. However, as the genetic toolbox and other new (...) techniques are now facilitating broader views of organisms and their internal and external interactions, and their evolution, some fundamental perspectives are emerging for many kinds of studies of biology. In particular, more hierarchical approaches are gaining favor in several areas of biology. Such approaches virtually demand the integration of data and theory from different levels of study. They require explicit delineations of methodology and clear definition of terms so that communication per se among scientists can become more integrative. In so doing, a hierarchy of theory will develop that demands ever further integration, potentially leading to unifying concepts and a general theory for biology. (shrink)

I focus on an early article by Francisco Varela, 'Not One, Not Two' (1976), to argue that his non-dualistic epistemology entails a paradigm shift towards a fundamentally co-embodied, and thus social, view of self. Varela argued that the mind–body duality could be resolved by understanding the mind as embodied. Both Varela and Evan Thompson have later elaborated on this and suggested an enactive, essentially embodied view of the self in terms of selforganized, organismic autonomy. I will argue that the enactive (...) view of the self remains ambiguous with regards to the role of social interactions: are they constitutive for the minimal self-organization of the self or do they only play a shaping, secondary factor? I rely on Varela's epistemology in 'Not One, Not Two' to support my argument that the minimal self-organizational network that is the human self entails both individual bodily and joint co-embodied processes so that the self is already and constitutively social. (shrink)

Trichoplax adhaerens is more simply organized than any other living metazoan. This tiny marine animal looks like a irregular “hairy plate” (“tricho plax”) with a simple upper and lower epithelium and some loose cells in between. After its original description by F.E. Schulze 1883, it attracted particular attention as a potential candidate representing the basic and ancestral state of metazoan organization. The lack of any kind of symmetry, organs, nerve cells, muscle cells, basal lamina and extracellular matrix originally left (...) little doubt about the basal position of T. adhaerens. Nevertheless, the interest of zoologists and evolutionary biologists suddenly vanished for more than half a century when Trichoplax was claimed to be an aberrant hydrozoan planula larva. Recently, Trichoplax has been rediscovered as a key species for unraveling early metazoan evolution. For example, research on regulatory genes and whole genome sequencing promise insights into the genetics underlying the origin and development of basal metazoan phyla. Trichoplax offers unique potential for understanding the minimal requirements of metazoan animal organization. BioEssays 27:1294–1302, 2005. © 2005 Wiley Periodicals, Inc. (shrink)

Sons of Anarchy puts us in a world where bikers and other criminal gangs rule, where violence is normal, and where everyone is tattooed. The conjunction of these three things calls to mind our tendency to form expectations of people based on their appearance and especially on how they have chosen to permanently alter their bodies, with ink or in other dramatic ways. The fact that many people modify their bodies, whether through tattoos, piercings, or muscle toning and weight loss, (...) betrays the natural identification each of us feels with our body. We recognize the Sons of Anarchy characters in part by their tattoos, which reflect their choices, values, and personal histories. Getting a giant Grim Reaper tattoo that transforms one's appearance to reflect one's loyalties is akin to other ceremonies that induct someone into an organization or demonstrate someone's dedication to something. (shrink)

“I want my leadership to be judged by the impact of our work on the health of two populations: women and the people of Africa.” This is how Dr. Margaret Chan, the current Director-General of the World Health Organization , described her leadership mission. The reason behind this mission is evident. Women and girls constitute 70% of the world’s poor and 80% of the world’s refugees. Gender violence against women aged 15–44 is responsible for more deaths and disability than (...) cancer, malaria, traffic accidents, and war. An estimated 350,000 to 500,000 women still die in childbirth every year. The negative health implications of absolute poverty are worst in Sub-Saharan Africa and South Asia. Hence, Chan aims to have the biggest impact on the world’s poorest people. (shrink)

Microinjection of frog oocytes, a technique whose usefulness for studies on gene expression is already established, may be similarly helpful for the unraveling of several enigmas of cellular metabolism and its organization.

The research focused on the cross-boundary impacts of ecological changes on the livelihood of communities in three villages in Stung Treng province, Cambodia. The research objectives were to analyze river ecological changes and their drivers, and to explore the impacts of these changes on the livelihood of the communities. The research was conducted in Kraom, Kaoh Snaeng, and Tonsang villages. The study found that there have been significant changes in the environment of these villages. The fishery resources have declined between (...) 2019 and 2022 due to factors such as population growth, illegal fishing, loss of flooded forests, and the presence of hydropower dams. The extent of flooded forests has also significantly decreased, negatively impacting fish populations and the overall ecosystem. Water level fluctuations have become irregular since 2018, with lower water levels during the rainy season compared to previous years. Riverbank landslides have been a concern, posing threats to safety and livelihoods. Excessive algae growth in the rivers has also been observed. The research findings indicate a decline in income from fish catch in all three villages, with varying levels of stability. Expenses for food have also varied. Migration patterns have been observed, with individuals seeking better opportunities elsewhere due to the decline in fish stocks. Crop damages have been attributed to irregular flooding and fluctuating water levels, leading to a decrease in crop cultivation. Changes in water quality, including the presence of lime and algae, have impacted the well-being of the residents. Overall, the research highlights the need for interventions and support to address the economic challenges faced by the communities, mitigate the loss of equipment and housing, and improve water quality. (shrink)

Under some circumstances, individuals are willing to engage in unethical behaviors that benefit another entity. In this research we advance the unethical pro-organizational behavior construct by showing that individuals also have the potential to behave unethically to benefit their supervisors. Previous research has not examined if employees engage in unethical acts to benefit an entity that is separate from oneself and if they will conduct these acts to benefit a supervisor. Our research helps to address these gaps. We also demonstrate (...) that unethical behavior to benefit a supervisor, what we term unethical pro-supervisor behavior, is more likely to occur if individuals are more (versus less) identified with their organization or supervisor. That is, feeling a sense of oneness with one’s organization or supervisor can result in employees engaging in unethical behavior to help their supervisor. Further, this positive relationship is weakened if the employee possesses higher levels of moral identity. We test our hypotheses with a two-part laboratory study, a field study, and a time-lagged field study. Theoretical and practical implications of this work are discussed. (shrink)

A few years ago, I found myself sitting next to a renowned Language poet at a poetry reading in a crowded downtown Manhattan venue. A longtime fan, I introduced myself and shared with him that I had just taught some of his infamously challenging poems in a poetry class at Tel Aviv University and that students were very responsive. When I mentioned that it was hard to get hold of some of his books but that we had found the poems (...) online, he told me how glad he was that, thanks to the internet, his work is accessible in Tel Aviv and everywhere else. Unable to resist the temptation to play language games with a Language poet, I responded by saying that his work was actually far from accessible. This pun/paradox seems to me to apply as well to the online archive UbuWeb—a “pirate library consisting of hundreds of thousands of freely downloadable avant-garde artifacts.” Founded in 1996, UbuWeb provides access to cultural artifacts in the form of video, text, and sound, works that are difficult to access not just because they are obscure, forgotten, unknown, rare, out of print, or otherwise hard to find, but because, as avant-garde, part of their operation involves, let us say, problematizing accessibility.UbuWeb's story is the subject of Duchamp Is My Lawyer, an accessible memoir/manifesto, deftly written by its founder and near-sole operator, the luminary conceptual artist Kenneth Goldsmith (“UbuWeb is mostly just me”). Its title, which Goldsmith takes from Virgil Abloh, raises at least two questions: Why does Ubu need a metaphorical lawyer, and why would Duchamp fill the bill? The first question has to do with the precarious legality of the website, which, as Goldsmith tells us in detail, almost never asks for permission from copyright holders, uploading materials first and dealing with consequences later. Much of the book deals with the maneuvering involved with “hiding in plain sight”—interpreting “fair use” broadly, and standing up to scary-sounding cease-and-desist letters that sometimes come from parties who are not even the actual rights holders of the material. Instead of playing the game of compliance, Ubu partakes in an anti-capitalist, free-for-all gift economy, never paying or asking for payment for the priceless treasures it houses. The democratic vision seeps into the selection and organization of the material on the website, which throughout the book Goldsmith describes as boundary-blurring, jumbled, unstable, biased, subjective, incomplete, fluid, idiosyncratic, and nonhierarchical.But again, why Duchamp? Ushering in an entire avant-garde tradition that Ubu celebrates, archives, and manifests in its own rebellious, outlaw spirit of operation, Duchamp, a hero in the book and, presumably, for its author, functions as both precedent and justification. After all, Ubu duplicates what Duchamp did in his most famous artistic intervention: the repurposing of found objects. In that sense, as Goldsmith writes, “UbuWeb can be considered one enormous appropriative artwork, a giant collage, which appropriates not a single object but rather the entire history of the avant-garde.” While the word entire is perhaps a stretch (and inconsistent with Goldsmith's many descriptions of the site's collection as inevitably partial and subjective), UbuWeb is best appreciated, I think, as a giant work of art made of works of art (some of which are themselves, in the tradition of “found art” and collage, made of works of art), a creative noncreation and akin to Goldsmith's own notion of “uncreative writing.” The radical accessibility it offers, from which so many users around the world continue to benefit, has thankfully not curtailed the equally radical inaccessibility of the material within. (shrink)

In their book, Darwinism Evolving: Systems Dynamics and the Genealogy of Natural Selection, Depew and Weber argued for the need to address the relationship between self-organization and natural selection in evolutionary theory, and focused on seven “visions” for doing so. Recently, Batten et al. in a paper in this journal, entitled “Visions of evolution: self-organization proposes what natural selection disposes,” picked up the issue with the work of Depew and Weber as a starting point. While the efforts of (...) both sets of authors are to be commended, there are substantive errors in both the presentations of my work and of my work with colleagues that undermine theirs. My purpose here is to correct the errors in question, thereby removing the undermining effects and in so doing reassert the position my colleagues and I first advanced more than two decades ago, and that I still stand by and argue for today. The central points are as follows: Self-organization or spontaneous ordering is a process of selection; this selection process is governed by a “physical selection principle”; this principle is the law of maximum entropy production; and natural selection is a special case where the components are replicating. (shrink)

In the current era, robots and artificial agents can do jobs that could only be achieved with human creativity in the past, therefore successfully stepped into the sacred territory that once considered exclusive to human. Given this situation, Mark Amerika made two significant contributions with his new book, “My life as an Artificial Creative Intelligence”. This book added to the emerging literary genre collaborated by human artists and AI, telling the story about the advanced ACI developed in the project FATAL (...) ERROR and its relationship with Amerika as its co-author and creator. Moreover, this book documented an in-depth investigation into the nature of creativity and its processes, asking whether creativity is exclusive to the human mind. (shrink)

Purpose The purpose of the study is to probe millennials on their perceptions towards consumer ethics and to generate new insights in the realm of consumer behaviour. Millennials constitute a big fraction of the total consumer base with immense buying power. Therefore, the exploration of the ethical perspective of millennials is of vital importance for organizations. Design/methodology/approach The study applies a grounded theory approach to explore the subjective experiences of consumers and draws insights from the data following an interpretivist epistemology. (...) Findings The findings revealed five prominent themes that throw light on the consumer’s ethical orientations. The findings extend Hunt Vettel’s theoretical framework and ethical relativism. Research limitations/implications This research is limited by the small sample of millennials studied. Practical implications The paper advances the Hunt Vittel theoretical framework of ethics and provides insights into the deontological and teleological evaluations of millennials while making ethical decisions. The study adds to the existing research on millennials materialism and ethical orientation. The organizations get an insight into the ethical perceptions of millennials. The findings reinforce the consumer’s perceived importance of adoption of green practices by the organizations. The organization’s investment in green practices precipitate a favourable image of the organization among the millennials. Originality/value Literature in ethics is replete with studies adopting positivist methodologies. This paper is unique as it shuns the methodological bias and adopts a grounded theory approach to study new age digitally savvy millennial consumers. (shrink)

In this article, I analyze survey data from more than 1,000 financial services employees to understand how gender inequality manifests itself in employees' informal networks. I found that even when Black and white women had jobs in which they controlled organizational resources and had ties to powerful employees, they received less work-related help from their network members than did white men. Drawing on status characteristics theory, I explain that network members were less likely to invest in women than in white (...) men because of cultural beliefs that rank women below that of white men. While past research has documented how employers use gender to rank workers and distribute rewards unequally, my research indicates that workers use gender to categorize and rank their network members as well. (shrink)