The purpose of this study is to examine the work life balance negotiations of three distinct culture groups employed by South Korean conglomerates located within the southeastern United States. These three cultural groups are: Korean nationals, Korean Americans, and non-Korean Americans. It is proposed that each culture will negotiate work life balances in their own manner based upon their specific inherent cultural understandings. This study is a cross-cultural examination through thirty-two open-ended interviews of employees working for large multinational Korean companies with facilities in the southern United States. Korean nationals, Korean Americans, and Americans implement different work-life balance negotiation tactics in the workplace based upon each one’s cultural association. While all three cultural groups experience difficulty in obtaining a work-life balance working for a Korean company, the Korean Americans seem to suffer the most.

Made available in DSpace on 2016-03-15T19:48:52Z (GMT). No. of bitstreams: 1 Rita de Cassia Dias Moreira de Almeida.pdf: 484262 bytes, checksum: c60dcb5ada6840afd3546c51de2ea2b1 (MD5) Previous issue date: 2009-03-02 / Religion has influenced the development process of social groups in many aspects. In each historical moment of human being, religion has equally suffered transformation. As a social group achieves maturity, religion gets new tint: from the Twelve Table of Law, with its rigid punishments, until Christianity in the person of Jesus Christ, who scanned the intimate areas of human being, made innovative proposals for his time, led people to interpersonal relationship reflection, and proposed mutual respect among the group. Therefore, the history course of the discrimination toward woman was changed. A new view was triggered by Jesus' actions toward women around him. He did not see them as simple spectators of the historical scene made by men, but as leaders with men in the social relationship evolution. The principles of Christianity, although had been dormant in the Dark Era, it was rescued to be established in the modern world. The woman role was strongly changed due to significant conquests in the last millennium. The influence of the religious Christian ethos in the social group of such size influenced the Contemporary Law, resulting in strong modification in the legislation, by seeking extinction of woman discrimination and creating protective laws against domestic violence. Such laws do not intend to create a distinction between men and women, or creating privilege in the society, but specifically to inhibit the abuses made by men against women for the simple matter of gender. Even though we live in the Occidental World of Lay States, in which legislations contain distorted religious matters, we can observe Christian principles in the creation of protective laws against domestic violence. Even dedication of Human Rights as indispensable guarantees to human dignity has strong influence of the Christian ethos concerning equality among members of a social group. In the legal area, the Constitutional Law, nowadays, has the main function to promote juridical security to people so men and women, as the main objective of state action, have foundation in their lives of the historically recognized laws conquered in their adventure of living. However, written law is not enough for the principles of ethic and morality to be fulfilled in the juridical system of a country. Although legality principle is an instrument of fundamental importance for the Democratic State of Right, it is still necessary that the interpreter and the executor of the law to be permeated by the religious ethic, so well described by Weber, so that the literal text of the law may be effective in the social group by producing real objectives. For this reason, it is necessary that the Constitution, the Magna Carta of a country, which contains guarantees about Human Rights, to be effective among people to materialize fundamental rights, and to focus on social security, which is indispensable for the configuration of human dignity values. Conquered rights by men and woman in social disputes in times do not confront against each other, but amalgamate by composing a constitutional system lived by the new juridical system based on political participation of people, which directs its content and gives foundation the a new constitutional order formed in the process of the State Evolution. The Human Dignity, a constitutional guarantee, was not being properly interpretated in this country, so the creation of a new mechanism to make the protection doctrine effective was necessary. For this reason the Law 11.340/06, named as Maria da Penha Law, was created to deal with domestic violence against women in Brazil. / A religião tem influenciado o processo de desenvolvimento do grupo social em diversos aspectos. Em cada momento histórico da humanidade a religião igualmente sofreu transformações. Com a maturidade do grupo social, a religião ganhou novas nuanças. Do tempo da Lei das Doze Tábuas, rígidas em suas punições, passamos ao Cristianismo com a figura de Jesus Cristo perscrutando as regiões mais íntimas do ser humano, fazendo propostas inovadoras para a época, levando as pessoas a refletirem sobre as relações interpessoais, propondo um respeito mútuo entre os integrantes do grupo. Com isso alterou-se o curso da história com relação à discriminação da mulher. Um novo enfoque fora desencadeado pelas ações de Jesus Cristo com relação às mulheres que o cercavam. Ele não as via como meras expectadoras do cenário histórico traçado pelos homens, mas como protagonistas junto com eles da evolução das relações sociais. Os princípios do Cristianismo, embora tenham estado adormecidos na era das trevas, ressurgiu para se solidificar no mundo moderno. O papel da mulher foi fortemente alterado com conquistas significantes no último milênio. A influência do ethos religioso cristão no grupo social foi de tal monta que influenciou o direito contemporâneo, redundando em fortes modificações nas legislações para extinção da discriminação da mulher e criar normas protetivas contra a violência doméstica. Tais normas não visam criar uma desigualdade entre homens e mulheres, fazendo delas seres privilegiados dentro da sociedade, mas visam especificamente coibir os abusos praticados pelo homem contra a mulher pela questão de gênero. Ainda que vivamos no mundo ocidental em Estados laicos, nos quais as legislações estão dissociadas das questões religiosas, podemos observar os princípios do Cristianismo na elaboração das normas protetivas contra a violência doméstica. Até mesmo a consagração dos direitos humanos como garantias indispensáveis à dignidade da pessoa tem forte influência do ethos cristão de igualdade entre os membros do grupo social. O Direito Constitucional, modernamente, tem a função primordial de promover a segurança jurídica dos povos para que homem e mulher, principais objetivos da ação estatal, tenham alicerçados em sua vida o reconhecimento de direitos conquistados historicamente em sua aventura do viver. Todavia, não basta a lei escrita para que os princípios de ética e moralidade sejam cumpridos na ordem jurídica de um país. Não obstante ser o princípio da legalidade um instrumento de fundamental importância para o Estado Democrático de Direito, há ainda a necessidade de estar o intérprete e aplicador da lei imbuído da ética religiosa, tão bem delineada por Weber, para que o texto frio da lei ganhe relevo no cotidiano do grupo social a fim de produzir os seus verdadeiros objetivos. É necessário, portanto, que a Constituição, lei magna de um país, na qual são expressas as garantias sobre os direitos humanos, se faça viva entre os povos contribuindo, dessa forma, para a concretização dos direitos fundamentais, incluindo em seu bojo tal gama de direitos, preconizando a segurança social imprescindível para a configuração dos valores da dignidade humana. Os direitos conquistados tanto pelo homem como pela mulher nas lutas sociais ao longo dos tempos de maneira alguma se confrontam, antes se amalgamam compondo um sistema constitucional vivificado pelo novo sistema jurídico embasado na participação política dos povos, que balizam o seu conteúdo e dão sustentáculo ao novo constitucionalismo forjado no calor do processo de evolução do Estado. Foi assim com a criação da Lei nº 11.340/06, denominada comumente de Lei Maria da Penha, que trata no Brasil do combate à violência doméstica contra a mulher. A dignidade do ser humano, garantida constitucionalmente, não estava sendo interpretada da melhor forma, sendo necessária a criação de outros mecanismos para efetivação da doutrina de proteção.

Le XXIe siècle se veut un siècle de la promotion et la protection des personnes vulnérables et de la lutte contre la discrimination. La communauté internationale s’intéresse davantage à la condition problématique de la femme et de l’enfant en tant que facteur révélateur de l’état global d’avancée sociale de la société. Or, l’Afrique demeure le continent ou le nombre de personnes vulnérables est le plus important de la planète. L’Organisation de l’Unité Africaine en son temps et l’Union Africaine ont déjà fait montre de leur engagement à s’attaquer aux problèmes concernant les femmes et les enfants à travers des mécanismes de protection des droits de l’homme bien définis. En effet, tout un arsenal juridique a été mis en place pour protéger les droits des femmes et des enfants. Au premier rang desquelles s’inscrivent les deux pactes de 1966 directement issus de la déclaration universelle des droits de l’homme, l’un sur les droits civils et politiques, l’autre sur les droits sociaux, économiques et culturels ; la convention relative aux droits de l’enfant ; la charte africaine des droits de l’homme et des peuples, la charte africaine des droits de l’enfant ; le protocole relatif aux droits des femmes, la déclaration des droits de l’enfants de 1989.La mise en œuvre de ces instruments juridiques est encore fragmentaire. Comme dans tous les accords internationaux, le plus grand défi est de passer de l’état de ratification à l’intégration de ces accords dans les législations nationales et leur mise en application afin que tous puissent jouir de leurs droits. Le droit international relatif aux droits de l’homme, dans sa forme actuelle, prohibe la discrimination et la violence contre les femmes et les enfants. Il représente le cadre juridique dans lequel les obligations des Etats en matière de promotion et de protection des droits fondamentaux des femmes et des enfants sont déterminées et évaluées. La pierre angulaire de cet édifice juridique est la convention sur l’élimination de toutes formes de discrimination à l’égard des femmes et la convention sur les droits de l’enfant. La crise économique mondiale, les conflits en cours ont entraîné des violences systématiques commises à l’encontre des femmes et des enfants. Ces violences se sont traduites au Sénégal par une dislocation de la famille et par l’effritement des solidarités traditionnelles. La vulnérabilité des femmes et des enfants au sein de la cellule familiale a entraîné le développement de pratiques telles que la mendicité, la délinquance, la prostitution, les enfants abandonnés, le mariage forcé, … L’analyse de la condition actuelle de la femme et de l’enfant au Sénégal nous amène à nous poser des questions suivantes : Il s’agit d’évaluer le degré d’intégration par le Sénégal des normes internationales dans son droit interne. Les entraves culturelles, religieuses et politiques ne constituent-elles pas un obstacle à l’effectivité des normes internationales ? Comment amener les praticiens à tenir compte des normes internationales dans le règlement des différends dans les rapports de familles ? / The twenty-first century is a century of promoting and protecting vulnerable people and fighting discrimination. The international community is more interested in the problematic condition of women and children as a factor in revealing the overall state of social advancement of society. However, Africa remains the continent where the number of vulnerable people is the largest on the planet. The Organization of African Unity in its time and the African Union have already demonstrated their commitment to tackling issues concerning women and children through well-defined human rights protection mechanisms. Indeed, a whole legal arsenal has been put in place in order to protect the rights of women and children. Foremost, among them there are the two pacts of 1966 stemming directly from the Universal Declaration of Human Rights, one on civil and political rights, the other on social, economic and cultural rights; the Convention on the Rights of the Child; the African Charter on Human and Peoples' Rights, the African Charter on the Rights of the Child; the Women's Rights Protocol, the 1989 Declaration of the Rights of the Child.The implementation of these legal instruments is still fragmentary. As in all international agreements, the biggest challenge is to move from the ratification state to the integration of these agreements in national legislation and their implementation so that all can enjoy their rights. International human rights law, in its current form, prohibits discrimination and violence against women and children. It represents the legal framework in which States' obligations to promote and protect the human rights of women and children are determined and evaluated. The cornerstone of this legal edifice is the Convention on the Elimination of All Forms of Discrimination against Women and the Convention on the Rights of the Child. The global economic crisis, ongoing conflicts have resulted in systematic violence against women and children. In Senegal, this violence resulted in a dislocation of the family and the erosion of traditional solidarities. The vulnerability of women and children in the family unit has led to the development of practices such as begging, delinquency, prostitution, abandoned children, forced marriage, etc. Analysis of the current status of women and of the child in Senegal leads us to ask ourselves the following questions: It is a question of assessing the degree of integration by Senegal of international norms into its internal law? Are cultural, religious and political obstacles not an obstacle to the effectiveness of international standards ? How to get practitioners to consider international standards in resolving disputes in family relationships ?