Due to the fact that the environment in which companies in 'South Africa are operating is constantly changing, these companies are undergoing a process of transformation. Organisations that intend competing successfully within this changing environment will have to have the right kind of leaders in order to stay afloat and even flourish. It is expected from companies' leaders at all levels to successfully navigate these troubled waters. Much of leadership has to do with the way in which leaders motivate their subordinates. Research has shown that there are succinctly different styles of leadership, and that each type of style has a different influence on the motivation of workers. Another factor, equally important, is the concept of locus of control. Research has also shown that people perceive differently, that which controls their destiny. Does the leader feel that he/she is controlled by this constantly changing environment in which he/she has to lead, or is he/she as the leader of an organisation in control of him-herself and his/her actions, and therefore also in control of the company itself? The question that inevitably arises is the following: is there any relationship between the style of leadership and the locus of control of the leader, and if so, what is the nature of this relationship? A quantitative design (two test survey design on a large population) was used to take the measurements on the style of leadership and the locus of control of the leaders. The Locus of Control Inventory (LCI) of Schepers (1998) and the Multifactor Leadership Questionnaire (MLQ), form 5R of Bass and Avolio (1995), were administered. A statistical analysis was then carried out in order to determine the relationship that exists between the two measurements, as well as the nature of the relationship. There were 221 respondents from organisations in South Africa, most of whom were in a middle level of leadership. The results showed that an internal locus of control and a disposition towards autonomy were associated with a laissez-faire leadership style as well as a transformational leadership style. It also showed that an external locus of control was associated with a laissez-faire leadership style. Recommendations for organisations and for future research were made. / Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2004.

I begin this thesis with a brief account of my meetings with popular South Indian guru Sathya Sai Baba (1926- ) and very brief a discussion of recent fraud and sexual abuse allegations that have been made against him. I note that one of the key factors involved in this, also accountable for his extraordinary popularity, is his divine persona-especially his self-proclaimed identity as "the avatar"-and I review previous academic studies pertaining to this. In contrast to most previous studies of Sathya Sai Baba, which align him primarily with Śaiva traditions and with the "Sai Baba movement", I note a strong (and long running) affinity in his ideas for Vaiṣṇava traditions (especially the Bhagavad-Gītā and the Bhāgavata-Purāṇa), and I add that his background as a member of a traditionally highly regarded bardic caste may have contributed to his divine persona. I further investigate this persona via a history of potentially parallel traditional and modern avatar ideas. I show something of the manner in which many of the avatar concepts and myths to which Sathya Sai Baba refers originated and developed, especially invoking the episteme of "resemblance", posited by Brian Smith, the idea of "inclusivism"-which I adapt from the work of Paul Hacker and Wilhelm Halbfass-and traditional (Sāṁkhya) processes of "distinction", "categorization", and "enumeration". In addition to these, I much refer to Max Weber's analysis of "pure types" of authority-traditional, charismatic, and rational-showing that Sathya Sai Baba draws upon all of these in legitimating his claim to be "the avatar". I also show that his divine persona draws upon a strong affinity that he exhibits for advaita ("non-dualism"), especially that of Śaṅkara, and that his personal history of intense devotional and ecstatic/yogic spiritual practices was likely important in the formative stages of this persona. I further suggest that the history of his geographic locale, in which there are strong themes of sacred kingship and ecstatic/advaitic/poetic/devotional sainthood, may have contributed to the production and reception of his persona. On top of this, I note that the influence of a number of modern avatar figures, especially Ramakrishna, Vivekananda, and Aurobindo, is patent in his avatar teachings, and I compare and contrast him with a number of other significant modern figures. Based upon all of this, I consider the question of whether Sathya Sai Baba ought to be regarded as a "traditionalist", both vis-à-vis modernity ("Neo-Hinduism", as defined especially by Paul Hacker) and "innovation". I conclude that, in contrast to most previous scholarly characterizations, he is certainly innovative, but that he ought not to be considered a "Neo-Hindu"-most appearances to the contrary being due to his borrowing or extrapolating ideas in a very traditional manner from typical Neo-Hindu thinkers (especially Vivekananda), as if these ideas, and those that framed them, were thoroughly traditional. Finally, I outline a couple of major themes in his avatar teachings: an ambivalent attitude to his role as an exemplar, which I note to accord with earlier and parallel avatar ideas; and strong docetic tendencies, which similarly, in contrast to some scholarly characterizations, find parallels in popular portrayals of other avatar figures.

Due to the fact that the environment in which companies in 'South Africa are operating is constantly changing, these companies are undergoing a process of transformation. Organisations that intend competing successfully within this changing environment will have to have the right kind of leaders in order to stay afloat and even flourish. It is expected from companies' leaders at all levels to successfully navigate these troubled waters. Much of leadership has to do with the way in which leaders motivate their subordinates. Research has shown that there are succinctly different styles of leadership, and that each type of style has a different influence on the motivation of workers. Another factor, equally important, is the concept of locus of control. Research has also shown that people perceive differently, that which controls their destiny. Does the leader feel that he/she is controlled by this constantly changing environment in which he/she has to lead, or is he/she as the leader of an organisation in control of him-herself and his/her actions, and therefore also in control of the company itself? The question that inevitably arises is the following: is there any relationship between the style of leadership and the locus of control of the leader, and if so, what is the nature of this relationship? A quantitative design (two test survey design on a large population) was used to take the measurements on the style of leadership and the locus of control of the leaders. The Locus of Control Inventory (LCI) of Schepers (1998) and the Multifactor Leadership Questionnaire (MLQ), form 5R of Bass and Avolio (1995), were administered. A statistical analysis was then carried out in order to determine the relationship that exists between the two measurements, as well as the nature of the relationship. There were 221 respondents from organisations in South Africa, most of whom were in a middle level of leadership. The results showed that an internal locus of control and a disposition towards autonomy were associated with a laissez-faire leadership style as well as a transformational leadership style. It also showed that an external locus of control was associated with a laissez-faire leadership style. Recommendations for organisations and for future research were made. / Thesis (M.A. (Industrial Psychology))--North-West University, Potchefstroom Campus, 2004.

The relative political stability in Uganda resulted In increased Foreign Direct Investment (FDI) and growth in several national/multi-national organisations. Furthermore, business leadership in Uganda has experienced change as the older generation hand over the reins to the younger generation of business leaders who are relatively more exposed to the Mrican management philosophy and leadership models which are congruent with African culture and contextual issues. This study investigated within a Ugandan context, leadership attributes that are perceived as contributors to or inhibitors of outstanding leadership. It then determine whether, when analysed by ethnicity (i.e. Bantu speaking versus non-Bantu speaking), the researcher could identify meaningful differences in the culturally endorsed leadership profiles; and link societal cultural attlibutes to preferred leadership attributes. A triangulation method was used to conduct this cross-cultural research, which combined archival data, a quantitative survey and personal interviews. The sample comprised of 163 junior, middle and senior managers from over 15 organisations within Uganda. An adapted version of Project GLOBE questionnaire was used for the quantitative survey, and results showed that out of the nine societal cultural dimensions, only Power Distance and Institutional Collectivism cultural dimensions indicate significant differences between Bantu speaking as compared to non-Bantu speaking managers. Furthermore, out of the six leadership dimensions only Humane Orientation and Charismatic / Value Based leadership dimensions, indicated significant differences between the above mentioned. However, these results contrasted some avers of the personal interviews. The study concludes that societal cultural differences do exist between the Bantu speaking and non-Bantu speaking managers and this may require some marginal differences In the leadership attributes that a leader portrays. Nevertheless, irrespective of ethnicity, the most preferred leaders' attributes in Uganda are Decisiveness, Performance Oriented and Charisma 2: Inspirational; whilst the least preferred leaders' attributes were Face-Saver, Self Centred and Malevolent. / Graduate School of Business Leadership / D. Econ. (Business Leadership)

[pt] O objetivo desta dissertação é pesquisar o valor da dimensão extática da Igreja, fazendo um estudo teológico-pastoral sobre a Renovação Carismática Católica no Brasil. Com isso, começaremos a nossa pesquisa apresentando o desejo de Deus em se comunicar com o ser humano e, como consequência, este tem a necessidade de acolhê-Lo e de se comunicar com Ele. Esta ânsia de comunicação manifesta-se no arco da história das religiões de diversas formas, e uma delas é o êxtase. Investigaremos, então, a função que o êxtase tem na experiência religiosa cristã primitiva. Faremos um percurso histórico a respeito do êxtase no antigo Israel, como também na experiência religiosa de outros povos que tiveram contato com Israel, para podermos compreender a experiência extática tanto veterotestamentária como também neotestamentária. Mostraremos a dimensão extática na Igreja dos Atos do Apóstolos e na Igreja de Corinto. Veremos que por causa desta dimensão extática, os carismas transbordavam e milagres e prodígios aconteciam abundantemente. Com isso, a cada dia mais e mais pessoas se juntavam a eles, pois eram Igrejas inclusivas, onde ninguém passava necessidade. Em seguida, apresentaremos como, ao longo dos tempos, devido às dificuldades enfrentadas, surge a necessidade de sistematizar a Igreja, provocando o enfraquecimento da sua dimensão extática e dando preferência à defesa da fé pela razão. A doutrina passa a ser racional e o kerigma perde seu lugar para a filosofia moral, resultando no declínio da Igreja extática. Contudo, o Espírito Santo sopra, mais uma vez, sobre a Igreja, e o Concílio Ecumênico Vaticano II é convocado. Há, nesse momento da história, uma reviravolta na Igreja e o retorno dos carismas, propiciando assim o reavivamento da Igreja extática e dando início à Renovação Carismática Católica. Em seguida, mostraremos as críticas e controvérsias que a Renovação Carismática Católica teve que enfrentar, causando assim a necessidade de se sistematizar e hierarquizar. Finalizaremos a nossa pesquisa apresentando os riscos e as possibilidades pastorais atuais para a dimensão extática da Igreja. Mostraremos que, apesar de estarmos vivendo uma transição epocal, a proposta cristã permanece a mesma e, por essa razão, é preciso recuperarmos o projeto de Jesus Cristo e a dimensão extática de Sua Igreja, uma vez que a nossa intenção é mostrar que o êxtase é uma legítima expressão dentro de uma estrutura religiosa. / [en] The objective of this dissertation is to research the value of the ecstatic dimension of the Church. Fulfilling a theological-pastoral study on the Catholic Charismatic Renewal in Brazil. We will begin our research presenting God s desire in communicating with the human being; consequently, the human being has the need to accept God and to communicate with Him. This eagerness for communication will manifests, in the arc of the history of religions in various ways, one of which is ecstasy. We will investigate the role that ecstasy has in the early Christian religious experience. We will make a historic route about the ecstasy in ancient Israel, as well as in other people s religious experience who had contact with Israel. This will be done, so that we can understand the ecstasy experience in the Old Testament as well as in the New Testament. We will show the ecstatic dimension in the Church of the Acts of the Apostles and in the Church of Corinth. We will see that, because of this ecstatic dimension, the charisms overflowed, miracle and wonders happened, and every day more and more people joined them. That because they were an inclusive Churches and nobody was in need. We will show how throughout the years, due to the difficulties faced by the Church, there was a need to systematize the Church. This will weaken the ecstatic dimension of the Church and the doctrine will become rational. The kerigma loses its place for the moral philosophy; this will provoke the decline of the ecstatic Church. However, the Holy Spirit, once again, comes down over the Church and the Second Vatican Ecumenical Council is announced. At this point, a turnaround happens in the Church and the charisms returns, bringing the revival of the ecstatic Church, beginning the Catholic Charismatic Renewal. We will show the criticisms and controversies that the Catholic Charismatic Renewal had to face, causing the need to systematize and hierarchize. We will conclude our research by presenting the risk and pastoral possibilities for the ecstatic dimension of the Church. Although we are living in an epocal transition, the Christin proposal remains the same and for this reason, we must recover Jesus Christ project and the ecstatic dimension of His Church. We intend to show that ecstasy is a legitimate expression within a religious structure.

Made available in DSpace on 2014-07-29T15:14:25Z (GMT). No. of bitstreams: 1 Tese Jadir Goncalves Rodrigues.pdf: 1074538 bytes, checksum: 21a364580dc4ccdf52f25fa43c6e4250 (MD5) Previous issue date: 2011-04-15 / In this research, we proposed to study the expansion and consolidation process of the Universal Church of the Kingdom of God (UCKG) in the troubled social context in Brazil during the period between 1977 and 2007, analyzing the abstract and concrete elements that enabled the phenomenal growth of this religious institution in a scenario of crisis and profound changes in the Brazilian social universe. We aimed at discussing the several steps in the process of consolidation of UCKG, investigating how, in an environment of religious dispute, the doctrinal discourse of the UCKG leaders was capable of drawing up a new model of religiosity and, simultaneously, enabled this religious denomination to constitute an impressive capital asset. The dissemination of a religious doctrine essentially based on the triad prosperity, exorcism, and divine healing presented excellent results in the Brazilian social context in the period under study. Furthermore, it forged concrete circumstances that enabled UCKG leaders to dispute power positions in the Brazilian social structure. During this process, the mass media ownership was of fundamental importance for UCKG leaders and so was the rhetorically orchestrated power, understood as the effective access property and control of mechanisms of influence, convincement, and social manipulation. Thanks to a scenario of generalized crisis, UCKG leaders were able to disseminate their doctrine, mainly due to the use of mechanisms to access and control properties, wielding their power over part of the society. With this thesis we intend to contribute towards the academic discussion that deals with the expansion and consolidation, in the Brazilian religious and patrimonial universe, of the brand UCKG, emphasizing its capacity to create spaces both in the religious field and in the business environment. / Nesta pesquisa, propôs-se estudar o processo de expansão e consolidação da Igreja Universal do Reino de Deus (IURD) no conturbado contexto social brasileiro durante o período de 1977 a 2007, analisando os elementos abstratos e concretos que possibilitaram o fenomenal crescimento desta instituição religiosa em um cenário de crise e de mudanças profundas no universo social brasileiro. Procurou-se discutir as várias etapas do processo de consolidação da IURD, investigando como, em um ambiente de disputa religiosa, o discurso doutrinário dos dirigentes iurdianos foi capaz de elaborar um novo modelo de religiosidade e, ao mesmo tempo, possibilitar a esta denominação religiosa a constituição de um formidável império patrimonial. A difusão de uma doutrina religiosa baseada, essencialmente, na tríade de prosperidade, exorcismo e cura divina, apresentou excelentes resultados no contexto social brasileiro do período. Ademais, forjou circunstâncias concretas a partir das quais a direção da IURD passou a disputar espaços de poder na estrutura social do Brasil. Nesse processo, foi fundamental para a direção iurdiana a propriedade de meios de comunicação de massa e a instrumentalização discursiva do poder, entendido como uma propriedade de acesso e controle efetivos de mecanismos de influência, convencimento e manipulação social. Foi a partir de um cenário de crise generalizada que a direção iurdiana conseguiu propagar sua doutrina, em função, sobretudo, da utilização de mecanismos de acesso e controle de suam propriedade, exercendo poder sobre parte da sociedade. Com esta tese, pretende-se contribuir com a discussão acadêmica que trata da expansão e consolidação, no universo religioso e patrimonial brasileiro, da marca IURD, enfatizando a sua capacidade de criar espaços tanto no campo da religiosidade quanto no meio empresarial.

身體一直是生活世界中的感知與行動的載體，我們透過身體實踐搭建起心靈自我與社會的橋樑。因此藉由修煉身體的修養自我的工夫，使身體修煉承載了傳統文化底蘊與濃厚生命哲學，而牽涉了對生命、信仰乃至宇宙的道德情操。本文主要的研究命題是了解身體如何適應現代資本主義社會及實踐自我修養的技術，並且建立一套生活經濟的模型。本文的分析架構是關於修煉的內隱特質到外部身體實踐之間的互動過程。首先，透過考察修煉主體如何藉由卡理斯瑪的力量建構自身的修煉信仰與集體意識。同時，透過傅柯自我技術理論探討了修煉主體如何自我省察、鍛練以強化他們在日常生活中的身體感知與實踐，並且論述修煉主體如何將自我修煉進一步轉化於日常生活飲食的實踐。所以，藉由「梅門」研究個案，本文認為修煉的商品化是為了適應現代消費社會的世俗需要，而被外顯到美學鑑賞和階級品味的生活風格及在生命經濟當中的身體資本的積累與培塑。 / The body has always been the carrier of our perceptions and activities in the world. Through the bodily practice, the body bridges connections between spiritual self and society. By practicing the self-cultivation, the body inherits traditional cultural heritage and philosophy of life, and hence involves in life, faith, and moral emotion. My main problematics are to understand how body-cultivation adapts to the modern capitalist society, practices the technologies of the self-cultivation, and even builds a modality of life economy. The approach of my analysis is about interactive process between inner spiritual cultivation and outer bodily practice. First, it examines how the practitioners build their bodies based own faith of self-cultivation with collective consciousness formulated by charismatic power. Simultaneously, it explores how the practitioners reflect their inner selves by way of Foucauldian style of self-technology to sharpen their bodily perceptions and practice in everyday life. Then it turns to overview how practitioners realize their inner cultivation in dietary practice of everyday life. Taking the “Meimen Qigong Culture Center” as a case study, I argue that commercialization of self-cultivation is in response to earthly need of modern consumption society since it has been externalized to aesthetic judgement and life styles of social classes as well as bodily capital accumulation in economy of life.

[pt] A manifestação da religiosidade é um traço humano presente em todas as sociedades. Por muitos séculos, a religião, principalmente a católica, ditou o comportamento e as regras de vida ocidentais. Com o processo de secularização, observa-se que a religião deixou de ser o centro da existência humana e um conjunto valores como a razão, a ciência, a tecnologia e o indivíduo passaram a ser considerados como fatores significativos da vida social. Esse processo, no entanto, não extinguiu o sentimento de religiosidade das sociedades. Novas configurações dessas manifestações se desenharam no cenário da modernidade e das sociedades contemporâneas. As Novas Comunidades, movimentos da Igreja Católica Apostólica Romana, surgem nesse contexto como tentativa do resgate da espiritualidade por meio da religião. Entre elas, estão a Comunidade Católica Shalom e a Canção Nova, movimentos que propõem uma maneira específica da vivência da religião. Esta pesquisa estuda as estratégias de evangelização dessas duas comunidades e a utilização que fazem dos meios de comunicação como forma de promover um retorno do sagrado à vida contemporânea, além de traçar um percurso do processo histórico que fundamenta e desenha esse quadro religioso. / [en] The manifestation of religiosity is a human characteristic presents in all societies. For many centuries, the religion, especially the Catholic, has dictated the behaviour and rules in Western societies With the secularization process , it is observed that religion is no longer the centre of human existence and a set of values such as reason, science , technology and the individual came to be regarded as significant factors of social life. This process, however, did not extinguish the feeling of religiosity from societies. New configurations of these manifestations were designed in the scenario of modernity and contemporary societies. New Communities, movements of the Roman Catholic Church, arise in this context to rescue spirituality through religion. Among them are the Shalom Catholic Community and New Song Community, movements that propose a specific way of experiencing religion. This research analyses the strategies of evangelization of these two communities and their use of media as a way to promote a return of the sacred to contemporary life, besides outlining a path of the historical process that underlies and designs this religious framework.

This research into Baptist leadership examines the processes of Christian leadership in terms of human relationships in churches under the microscope of a leadership theory known as leader member exchange theory (LMX), and discovers the correlation between a high level of LMX in a local church and the positive outcomes of leader legitimation in a society where pastoral tenure and pastoral termination project disheartening statistics. LMX theory is particularly suited for the study of the Baptist congregational leadership paradigm with emphasis on heightened follower participation in dyadic relationships between the pastor and church members. In the light of current convoluted leadership praxis, provides an appropriate theoretical tool for relational analysis. The background to this thesis is the perceived growing inclination among Baptist pastors to adopt a leadership paradigm, which exalts the person and role of the pastor to the exclusion of the church members. This “great man theory” is being modeled from sources that focus on church growth rather than church health, and represents a departure from servant leadership, which has long been the model for Baptists in general. This “new” trend of charismatic leadership may be one of the reasons for the inclination toward shorter tenures and pastoral termination, among Baptists, particularly in the USA. Understanding the peculiarities of congregational government is of particular importance to the research, with emphasis on the perceptions and expectations of church members regarding current leadership in their local church, and how the perception of personal value correlation translates into member satisfaction. The Literature on leadership offers a multiplicity of innovative ideas, mostly focused on the leader, and after literature research into the subjects of transactional transformational, complexity theory, and servant leadership no single theory of leadership offers completeness, hence the term quantum or complexity will assist in moving Baptist pastors from average leadership. <p.Critical elements of LMX were identified in the literature and processed into the questionnaire, which was distributed to among Baptist churches in South Africa and the United States. The results of the research are then analysed in the light of LMX theory, and the conclusion that in the congregational structure of Baptists, LMX theory offers valuable insights into member satisfaction. The characteristic of practical theology is the critical correlation of theological insight and empirical observation that will result in a new theory of praxis, and the final purpose is to focus attention on the positive outcome of healthy leader member exchange in local churches and the extended zone of influence through enhanced legitimation of pastoral leadership. / Thesis (PhD (Practical Theology))--University of Pretoria, 2007. / Practical Theology / PhD / unrestricted

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