Objectives for managing diversity in organizations include reducing lawsuits, responding to changing employee demographics, enhancing image, attracting and retaining a variety of talent, reaching new customer bases, and improving group effectiveness. Diversity management also emphasizes strategies to help retain and promote minority members once they have been hired. One of these ways is through employee network groups. This research adopts a case approach to describing and comparing a Black and a Hispanic employee network group at a United States affiliate of the Fortune Global 100 energy corporation, Summit International. This study applies bona fide group theory and dialectics to examine the complex intergroup relationships that employee network groups have in their organizations. The study offers three key contributions to communication theory. In connection with dialectics, bona fide group theory helped to reveal the multiple units from which group tensions emerge and the complex decisions that group members must make in managing them. The application of bona fide group theory also revealed an unexpected finding: that the network groups were engaged in concertive control with each other through interdependence with the organizational context. The bona fide group theory uncovered these processes because it revealed the norms and expectations that groups formed based on the corporate values regarding diversity.

Thesis (Ph. D.)--Catholic University of America, 1955.

Cette thèse porte sur la formation du clergé indigène dans un séminaire français (le Collège général des Missions Étrangères de Paris) à Penang (Malaisie), entre 1808 et 1968. Elle étudie l’histoire et tous les aspects de la vie d’une institution missionnaire : spiritualité et liturgie, études générales et théologiques, hygiène, repas et santé, travaux manuels, revenus. Elle s’intéresse aux membres de cette communauté, professeurs français et élèves venant d’une dizaine de pays d’Asie. L’observation d’une périodicité moyenne (160 ans) permet de suivre des évolutions et des transformations : centralisation romaine et politique étrangère de l’Église, colonisation et décolonisation de l’Asie, conséquences du Concile de Vatican II. Mais le principal objectif est d’étudier un système complexe de représentations. Le Collège général de Penang vise à transmettre une culture européenne, à reproduire un modèle de prêtre idéalisé, l’homo apostolicus, capable d’aller jusqu’au sacrifice de sa vie par le martyre. La thèse cherche à répondre à de nombreuses questions : comment des missionnaires européens perçoivent-ils l’Asie, que révèlent leurs aperceptions de l’indigène sur eux-mêmes, quelle place les missionnaires français, issus de la culture du catholicisme classique, accordent-ils au clergé autochtone, quelles furent les moyens, l’efficacité et la pérennité de cette entreprise éducative ? / This PhD is about the education of asian native clergy in a french catholic seminary, (General College) in Penang (Malaysia), between 1808 and 1968. It deals with the history and many aspects of every day life in an institution led by missionaries : spiritual matters, liturgy, general and theological studies, hygiene, food, health, manual work, finances. It as taken an interest in studying the members of this community, french teachers and their pupils coming from twelve different countries of Asia. This quite long period (160 years) offers the opportunity to observe the evolution of political and cultural events, especially those connected with the Holy See’s foreign policy, the colonization of Asia, Vatican II’s consequences. But the major aim is consisting in the understanding of a system of cultural representations. The General College intends to transmit the european civilization, and also to produce, within native asian seminarists, an ideal-priest, the homo academicus, able to die a martyr to the Catholic Church, if necessary. Many questions are asked : how did french missionaries look at the native clergy they educated, and what does it reavels, wich rank do those newly converted priests deserved in the Church, how did the french teachers proceeded to achieve their purposes and were they successful ?

Chapter 16 of the Tax Administration Act (28 of 2011) (the TA Act) deals with understatement penalties, which replaced the penalty provisions included under section 76 of the Income Tax Act (58 of 1962) and section 60 of the Value-Added Tax Act (89 of 1991). In the event of an ‗understatement‘, in terms of Section 222 of the TA Act, a taxpayer must pay an understatement penalty as determined by the understatement penalty table which is contained in Section 223 of the TA Act, unless the understatement results from a bona fide inadvertent error. In the Draft Response Document presented by National Treasury and SARS to the Committee on Finance (SCOF) on 11 September 2013, it was stated that SARS would develop guidance in this regard for the use of taxpayers and SARS officials (SARS, 2013d:42). The determining of a bona fide inadvertent error on taxpayers‘ returns as stipulated in Section 222 of the TA Act, as amended in 2013, is a totally new concept in the tax fraternity. It is of utmost importance that this section is applied correctly based on sound evaluation principles and not on professional judgement when determining if the error was indeed the result of a bona fide inadvertent error. This research study focuses on exploring key considerations when determining bona fide inadvertent errors resulting in understatements. The role and importance of tax penalty provisions is explored and the meaning of the different components in the term ‗bona fide inadvertent error‘ critically analysed with the purpose to find a possible definition for the term ‗bona fide inadvertent error‘. The study also compares the provisions of other tax jurisdictions with regards to errors made resulting in tax understatements in order to find possible guidelines on the application of bona fide inadvertent errors as contained in Section 222 of the TA Act. The term ‗bona fide inadvertent error‘ is evaluated by comparing the term with the characteristics of a good tax system and improvements for the practical execution of the new amendment to the TA Act are suggested. A literature review is used to gain an in-depth understanding of the role and importance of tax penalty provisions. Doctrinal research is also carried out to perform a critical analysis on the meaning of the different components in the term ‗bona fide inadvertent error‘. A comparative analysis between different countries regarding errors being made when dealing with understatements is performed and a normative research approach is followed to critically evaluate the term ‗bona fide inadvertent error‘. The findings of the research study revealed that the term ‗bona fide inadvertent error‘ contained in Section 222 of the TA Act should be defined urgently and that guidelines must be provided by SARS on the application of the new amendment. SARS should also clarify the application of a bona fide inadvertent error in light of the behaviours contained in Section 223 of the TA Act to avoid any confusion. / MCom (South African and International Tax), North-West University, Potchefstroom Campus, 2015

Chapter 16 of the Tax Administration Act (28 of 2011) (the TA Act) deals with understatement penalties, which replaced the penalty provisions included under section 76 of the Income Tax Act (58 of 1962) and section 60 of the Value-Added Tax Act (89 of 1991). In the event of an ‗understatement‘, in terms of Section 222 of the TA Act, a taxpayer must pay an understatement penalty as determined by the understatement penalty table which is contained in Section 223 of the TA Act, unless the understatement results from a bona fide inadvertent error. In the Draft Response Document presented by National Treasury and SARS to the Committee on Finance (SCOF) on 11 September 2013, it was stated that SARS would develop guidance in this regard for the use of taxpayers and SARS officials (SARS, 2013d:42). The determining of a bona fide inadvertent error on taxpayers‘ returns as stipulated in Section 222 of the TA Act, as amended in 2013, is a totally new concept in the tax fraternity. It is of utmost importance that this section is applied correctly based on sound evaluation principles and not on professional judgement when determining if the error was indeed the result of a bona fide inadvertent error. This research study focuses on exploring key considerations when determining bona fide inadvertent errors resulting in understatements. The role and importance of tax penalty provisions is explored and the meaning of the different components in the term ‗bona fide inadvertent error‘ critically analysed with the purpose to find a possible definition for the term ‗bona fide inadvertent error‘. The study also compares the provisions of other tax jurisdictions with regards to errors made resulting in tax understatements in order to find possible guidelines on the application of bona fide inadvertent errors as contained in Section 222 of the TA Act. The term ‗bona fide inadvertent error‘ is evaluated by comparing the term with the characteristics of a good tax system and improvements for the practical execution of the new amendment to the TA Act are suggested. A literature review is used to gain an in-depth understanding of the role and importance of tax penalty provisions. Doctrinal research is also carried out to perform a critical analysis on the meaning of the different components in the term ‗bona fide inadvertent error‘. A comparative analysis between different countries regarding errors being made when dealing with understatements is performed and a normative research approach is followed to critically evaluate the term ‗bona fide inadvertent error‘. The findings of the research study revealed that the term ‗bona fide inadvertent error‘ contained in Section 222 of the TA Act should be defined urgently and that guidelines must be provided by SARS on the application of the new amendment. SARS should also clarify the application of a bona fide inadvertent error in light of the behaviours contained in Section 223 of the TA Act to avoid any confusion. / MCom (South African and International Tax), North-West University, Potchefstroom Campus, 2015

Symbolo-Fidéisme is a theological method resulting from the combination of two complementary teachings : "Symbolisme", an epistemology professed by Auguste Sabatier (1839-1901) and a soteriology, "Fidéisme", taught by Eugène Ménégoz (1838-1921). Symbolo-Fidéisme cannot be identified apart from these two men, it is therefore necessary, if we wish to grasp to a full extent its genesis and development, to gather some information concerning their life and work.

No description available.

Indiana University-Purdue University Indianapolis (IUPUI) / "In an increasingly abrasive and polarized American society, a greater commitment to social justice can play a construcive role in helping people develop a more sophisticated understanding of diversity and social group interaction, more critically evaluate oppressive social patterns and institutions, and work more democratically with diverse others to create just and inclusive practices and social structures." The importance of social justice is to "help people identify and analyze dehumanizing sociopolitical processes, reflect on their own positions in relation to these processes so as to consider the consequences of oppressive socialization intheir loives, and think proactively about alternate actions given this analysis. The goal of social justice education is to enable people to develop critical analytical tools necessary to understand oppression and their own socialization within oppressive systems, and to develop a sense of agency and capacity to interrupt and chnge oppressive patterns and behaviors in themselves and in the institutions and communitites of which they are a part" (Adams, Bell and Griffin, 1997). Utilizing bona fide group perspective during an ethnographic study of a student group, this study examines how an individual's perception of their self-constructed and group identity(ies) are manifested through social justice behavior - as memebers of a group whose purpose is to engage in social justice.

No description available.

The Prefecture of Pella bought Heirachabis in 1895 and occupied it in 1898. This marked the beginning of the Mission in the South. The Oblates of Mary Immaculate officially started on 8 December 1896. They were allowed to minister among the Europeans and among Africans, not ministered to by a Protestant Mission. The first expansion was at Klein Windhoek, and at Swakopmund being the gateway to the Protectorate. The Tswana invited the Mission to help them after they had arrived from the Cape. Aminuis and Epukiro were founded. After 1905 the Mission was allowed to open stations among the Herera and Damara. Doebra, Gobabis, Usakos, Omaruru, and Okombahe were the result. Seven expeditions were undertaken to reach Kavango. After many failures the first mission became a reality at Nyangana in 1910. Just before the war the expansion reached Grootfontein, Tsumeb and Kokasib. In the South missions were opened at Warmbad, Gabis, Keetmanshoop, Luederitz and Gibeon. World War I scattered the African population of the towns which disturbed the missionary work. The S. A. Administration allowed most missionaries to stay. After the Peace Conference S. W. A. became a Mandate of S. A. In 1924 permission was granted to enter Owambo. The first station was opened in Ukuambi, later followed by Ombalantu and Okatana. In 1926 the Prefecture of Lower Cimbebasia was elevated to the Vicariate of Windhoek, while the Prefecture of Great Namaqualand became the Vicariate of Keetmanshoop in 1930. World War II left the missionary activities undisturbed. In 1943 Magistrate Trollop in Caprivi invited the Catholic Mission in 1943 to come and open educational and health facilities. The South expanded into Stampriet, Witkrans, Aroab, Mariental. The election victory in 1948 in South Africa of the Afrikaner Parties with the resulting apartheid legislation negatively affected the missions in S. W. A. After 1965 the influence of Vatican II became noticeable, while the pressure of the United Nations Organisation moved the territory towards independence. While initially the Catholic Church had been very cautious, in the ?O's and 80's she took a very definite stand in favour of human rights. She also became a full member of the CCN. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)