Užsakymų valdymo sistema yra labai svarbi prekybos dalis, todėl buvo nuspręsta sukurti naują sistemą, kuri tenkintu užsakovo reikalavimus, būtų paprasta ir lengvai suprantama vartotojui.Lietuvos ekonomikai sparčiai vystantis iškilo poreikis verslą perkelti į elektroninę erdvę. Todėl, atsirado įmonės kuriančios patogias, paprastam vartotojui lengvai suprantamas užsakymų valdymo sistemas, kurios padidina įmonės veiklos efektyvumą, nes visa, kas reikalinga susisteminama ir pasiekiama keliais mygtuko paspaudimas. / Older generation is wondering why the order management system is necessary at all. The thing is that the management system of orders gives us the possibility to cope successfully with a large quantity of orders providing services or selling goods. In addition to that, you can observe and control the ordering process easily. It is easy to see the trade balance, analyze sales and at the same time keep all necessary records. This is a very powerful tool in modern business and the proper use of this tool can increase your sales by several times.

This study has engaged in a critical exploration of the relationship between the Church and Culture in Ga-Marishane village in Limpopo. A Case Study of the Anglican martyr Manche Masemola of Sekhukhune has been used to reveal the extent of tension between the Church and culture in the same village during the Colonial-Missionary era. The topic of this study reflects on the contestation of the Anglican rite of passage of initiation through the baptism sacrament of adults, and the traditional Pedi rite of initiation with special reference to the initiation of girls in Ga-Marishane. These initiation rites live in missional-tension in what they ought to do and to be in the village and therefore an interface has to be arrived at. Christianity as a western culture comes into contact with African culture through the process of evangelizing the African continent, through missionary engagement. The missionaries come into contact with African indigenous people, who have their own system of beliefs and cultural practices, and they want to impose their Christian tradition upon the residents who in turn oppose the teachings of the Church, and harmony is lost. This brings a lot of controversy amongst the Christian converts and the Pedi traditionalists. In the process of this turmoil, a family is deprived of their daughter through death, and the Church loses a catechumen. Manche Masemola’s parents were not happy that she wanted to join the Christian faith, more especially because they said that her behavior was very absurd, especially when she prayed, and they claimed that she acted like someone who had been bewitched. According to Pedi custom, a girl was supposed to eventually get married after she had been proclaimed marriageable. Manche’s parents were not happy when she joined the Church, as there were nuns in the village, who had made vows of remaining celibate and only be married to Jesus Christ. The presence of nuns suggested to them that Manche might want to be one of them, and then they would be deprived of magadi, as well as grandchildren, which would have been perceived by the community as their failure as parents to bring their daughter up. Manche’s determination to be a Christian impacted a lot on her parents, and they never considered their daughter’s desire to be a Christian, i.e. what it meant for her and what her ultimate goal was. This study reveals that both these institutions, the Church and the village are staunch in their practices to the extent that no one wants to compromise their beliefs. Inculturation is found to be one of the methods to be implemented in order to promote wholesome living in Ga-Marishane between the Christian converts (bakriste) and the Pedi traditionalists (baditshaba), in order to eliminate further ‘Blood baptisms.’ / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Diese Studie befasst sich mit der von der Forschung bisher wenig beachteten Zeit zwischen den großen Päpste Alexander III und Innozenz. Ihr Ziel ist es, Einblick zu gewinnen in die Wechselbeziehungen von Päpsten und Orden und zu analysieren, vor welchen Problemen beide Parteien am Ende des 12. Jahrhunderts standen und wie sie damit umgingen. Das Quellenkorpus für diese Arbeit bilden die knapp 200 päpstlichen Urkunden, die für die Ordensleitung oder die Mutterhäuser ausgewählter Orden, Verbände oder Klöster ausgestellt wurden. Als Ergänzung zu den Papsturkunden erweitern, soweit vorhanden, die jeweiligen institutiones der Orden und die Generalkapitelsbeschlüsse aus dem fraglichen Zeitraum das Quellenmaterial. Gemeinsam mit den Päpsten versuchten die Oberhäupter der religiösen Institutionen, den wirtschaftlichen und spirituellen Schwierigkeiten, die gegen Ende des 12. Jahrhunderts auftraten, Abhilfe zu verschaffen. Deshalb eignen sich die Papsturkunden dieser Zeit, um im Umkehrschluss Einblick in die wirtschaftliche und spirituelle Lage bei deren Empfängern zu gewinnen. Allerdings kann man davon ausgehen, dass die Ordensleitung nur dann die aufwändige Reise an die Kurie angetreten und um die Hilfe des Papstes gebeten hat, wenn sie ihre Probleme nicht mehr aus eigener Kraft lösen konnte, so dass man in den erhaltenen Papsturkunden nur die Extremfälle wirtschaftlichen und disziplinarischen Verfalls vor sich hat. Umso bemerkenswerter ist es, dass die Papsturkunden nahezu aller in dieser Studie untersuchten Verbände Rückschlüsse auf krisenhafte Zustände erlauben. Nur in seltenen Fällen – wenn ein scandalum entweder schon vorlag oder drohte - basierten päpstliche Maßnahmen nicht auf Initiativen aus den Orden. Die Ordensleitung benötigte wiederum die päpstliche Autorität, um ihren Reformmaßnahmen Durchsetzungskraft zu verleihen. Zu einem Eingreifen aus eigenem Antrieb sah sich die Kurie nur dann verpflichtet, wenn die Zustände in einem Verband derart zerrüttet waren, dass das daraus resultierende scandalum das Ansehen der gesamten Kirche zu beschädigen drohte. Dabei spielte es keine Rolle, welches propositum die Religiosen hatten, ob sie die Augustinus-, die Benediktsregel oder eine eigene befolgten, ja nicht einmal ob es sich um einen (wie auch immer organisierten) Verband oder ein Einzelkloster handelte – von der allgemeinen wirtschaftlichen und spirituellen Krise des späten 12. Jahrhunderts waren sie alle betroffen, wenn auch in unterschiedlichem Maße. Als Ergebnis dieser Untersuchung ist festzustellen: Die päpstlichen Privilegien des späten 12. Jahrhunderts gingen in der Regel auf die Initiative der Orden zurück, die deren Inhalte weitgehend selbst bestimmten, wenngleich für einige Stücke die Mitwirkung der Kurienmitglieder belegt werden kann. Ernsthafte Probleme im wirtschaftlichen, spirituellen und disziplinarischen Bereich hingen regelmäßig mit einem Autoritätsverlust der Verbandsleitung zusammen, sowohl Auslöser als auch Folge dieser krisenhaften Situation. Man kann davon ausgehen, dass der Einfluß der Päpste – oder allgemein der Kurie – auf die Inhalte der Urkunden zunahm, je schwächer die Position der Verbandsleitung war. Aus diesem Umstand resultiert die in den Privilegien dieser Zeit feststellbare Tendenz, die Autorität der Ordensleitung, meist in Gestalt des Abtes des Mutterklosters, zu stärken und seine Kompetenzen zu erweitern. Gleichzeitig mit der Zuspitzung der krisenhaften Situation der Orden und Verbände wuchs der Handlungsspielraum der Päpste. Die zunehmende Handlungsunfähigkeit der Leitung von Orden und Verbänden ermöglichte und erforderte eine neue Qualität der päpstlichen Einflußnahme. Während Lucius III. sich weitgehend darauf beschränkte, Privilegien seiner Vorgänger zu bestätigen, begann Urban III., im Einvernehmen mit den Orden neue Lösungen zu suchen. Mit der Rückkehr der Kurie nach Rom unter Clemens III. stieg die Zahl der zum Zweck der Krisenintervention ausgefertigten Urkunden merklich an, wobei das ausgleichende Temperament dieses Papstes als Faktor nicht außer Acht zu lassen ist. Bemerkenswert ist dabei, dass sich zum Ende des 12. Jahrhunderts hin nicht nur die Menge dieser Urkunden steigerte, sondern auch die Tiefe der päpstlichen Eingriffe zunahm, wenngleich sie in den meisten Fällen im Einklang mit dem Willen der Verbandsleitung standen.

Although the civil restraining order is the most commonly sought legal initiative to combat intimate partner violence in British Columbia, no known qualitative research has assessed the application process or the enforcement of the orders in BC. Previous quantitative research presents mixed findings and fails to provide an in-depth analysis of how legal and institutional work is organized, and in turn, organizes the process. This thesis employs Dorothy Smith's institutional ethnography to critically examine civil restraining order application processing in the BC Provincial Court. A combination of interviews, observations, and textual analyses contribute to the mapping of the way formalized texts regulate the different phases of practitioner's work. Particular attention is paid to disjunctures between battered women's experiential knowledge and what becomes formally known to practitioners who manage her case. This research found that abused women's lived experience with violence is transformed and shaped into accounts in which her safety needs disappear. Court practitioners become immersed in text-mediated activity within a legal ruling apparatus that emphasizes timely completion of a large quantity of cases, with little or no commitment to quality solutions. In the same effort to preserve limited police time and resources, one policy directs judges to add a police enforcement clause to only a few of the most serious cases. All restraining orders that do not have this clause are currently unenforceable.

The Order of Fontevraud, founded in 1100 by the hermit/preacher Robert of Arbrisssel was the only twelfth-century women's order incorporating into its structure a group of chaplains and lay brothers whose specific role was to serve the nuns. This thesis examines the origins of the order and demonstrates that the English foundations were a stage in its development, closely linked to its Angevin connections. Each of the two houses established in England c.l 150 was founded and patronised by supporters of Henry Plantagenet. Westwood, founded by the de Say family, lesser barons from Herefordshire, received a modest endowment. Nuneaton, founded by the magnate Robert, earl of Leicester, was richly endowed. Twenty years later Henry II expelled the Benedictine community from Amesbury replacing it with a group from Fontevraud, thus founding the third house. A fourth, Grovebury, is not treated; it was never a foundation for women. I have studied the process of endowment and shown that the wealth and status of the founder in no small measure determined the future prosperity of the foundation. The internal organisation of the Fontevraud houses has been explored, in particular the balance between local autonomy and dependence on the mother house. As well, I have examined recruitment and shown that this, too, reflected on the circumstances of foundation. My main focus has been on the economy of these three houses, their income and expenditure and the exploitation of their assets. The nuns are seen as a group of women who were dynamic and creative in managing their affairs. This has not precluded an investigation into the spiritual, and in particular, the liturgical dimension of life in the English foundations. Fundamentally the Order of Fontevraud is presented as an opportunity for noble women of England in the twelfth and thirteenth centuries to live religious life in a new order, one renowned for its strict interpretation of the Rule of St Benedict and for the prayerfumess of its members, and one in which women were manifestly in control of their own destinies.

The subject of this thesis is an American Zen monastery in New York, Zen Mountain Monastery (ZMM). The study is approached through a survey of methodologies: (1) through the scholarship on American culture and religion, (2) through the sociology of the study of religious institutions and communities and (3) through a comparison with East Asian Zen monasticism. The study reveals that ZMM's monasticism: (1) is part of a systematization of Zen in America that has made Zen into a mainstream option in American society, (2) has created group practices and commitment mechanisms that put ZMM in a better position than American lay Zen centers to challenge the individualist trends of American society and spirituality and (3) is based on a conception of the self more in line with the individualism of American society than the asceticism of East Asian Zen monasticism.

We study an inventory system with two potential supply modes: regular order placement opportunities happen at a fixed frequency, which defines regular review cycles, while emergency orders can be placed on every period within a regular review cycle. Regular and emergency orders incur a per-unit cost while the latest incurs an additional setup cost For a regular order lead-time equal to two periods, we show that the optimal policy with respect to the expected total discounted cost, is of (s; S) type for emergency orders while the size of a regular order depends on the inventory position following a potential emergency order. Although we could not establish the optimality for regular order lead-times exceeding two periods, substantial experimental evidence supports the conjecture that the optimal policy retains the same structure. Since the optimal policy algorithm requires significant computational effort, we develop and evaluate two heuristic policies whose operational parameters can be computed with relatively small computational effort and compare them against the optimal policy in terms of implementation difficulty, speed and accuracy for an experimental design of 3888 cases. The evaluation of the proposed optimal policy and the two heuristics requires a simulation suite flexible enough to capture the specific problem dynamics. This motivates the development of the Inventory Simulator Workbench (ISW). This inventory system simulator, written in Java, provides the user with a graphical interface and the ability to model a large range of supply chain structures and inventory ordering and distribution policies.

The thesis contributes to the body of knowledge in analyzing and optimizing inventories of multiple stocking locations in a supply chain system. Optimization model is developed for planning inventories with respect to the proposed inventory-pooling strategy. The model is solved under stochastic environment using a Hybrid Genetic Algorithm technique.

Doctor of Philosophy(PhD) / This study traces a particular instance in the evolution of Indigenous organisation at Ngukurr, as it developed from mission to town. It is framed in terms of a contrast between centralised and laterally extended forms of organisation, as characteristic modes associated with Indigenous and non-Indigenous Australians. It is also framed in terms of a contrast between orders of value indicative of centralised hierarchies and laterally extended forms of organisation. Central to this account is the way in which evolving social orders provide different foci for the realisation of authority and autonomy in people’s lives at Ngukurr. I trace the ways in which missionaries and government agents have repeatedly presented autonomy to Aboriginal people at Ngukurr as a form of self-sufficiency, both in the course of colonial and post-colonial regimes in Australia. I also trace a failure in Aboriginal affairs policies to recognise forms of sociality and organisation that do not operate to locate the autonomous subject in a hierarchy of relations, premised on the capacity of individuals for economic independence. I also address Aboriginal responses to non-Indigenous interventions at Ngukurr, which have largely differed from missionary and policy aims. I show how Aboriginal evangelism emerged as a response to assimilation initiatives, which affirmed an evolving Indigenous system of differentiation and prestige. I also show how this system has been transformed through dynamics of factionalism associated with the control of resource niches, which has been playing out since the 1970s at Ngukurr. By illustrating how centralised and laterally extended forms of organisation engage each other over time, this study reveals the highly ambiguous values now attending varied realisations of autonomy and expressions of authority in the contemporary situation. There is then a pervasive tension in social relations at Ngukurr, as the dynamism of laterally extended and labile groups continually circumvents the linear pull of centralised hierarchies.

Doctor of Philosophy(PhD) / This study traces a particular instance in the evolution of Indigenous organisation at Ngukurr, as it developed from mission to town. It is framed in terms of a contrast between centralised and laterally extended forms of organisation, as characteristic modes associated with Indigenous and non-Indigenous Australians. It is also framed in terms of a contrast between orders of value indicative of centralised hierarchies and laterally extended forms of organisation. Central to this account is the way in which evolving social orders provide different foci for the realisation of authority and autonomy in people’s lives at Ngukurr. I trace the ways in which missionaries and government agents have repeatedly presented autonomy to Aboriginal people at Ngukurr as a form of self-sufficiency, both in the course of colonial and post-colonial regimes in Australia. I also trace a failure in Aboriginal affairs policies to recognise forms of sociality and organisation that do not operate to locate the autonomous subject in a hierarchy of relations, premised on the capacity of individuals for economic independence. I also address Aboriginal responses to non-Indigenous interventions at Ngukurr, which have largely differed from missionary and policy aims. I show how Aboriginal evangelism emerged as a response to assimilation initiatives, which affirmed an evolving Indigenous system of differentiation and prestige. I also show how this system has been transformed through dynamics of factionalism associated with the control of resource niches, which has been playing out since the 1970s at Ngukurr. By illustrating how centralised and laterally extended forms of organisation engage each other over time, this study reveals the highly ambiguous values now attending varied realisations of autonomy and expressions of authority in the contemporary situation. There is then a pervasive tension in social relations at Ngukurr, as the dynamism of laterally extended and labile groups continually circumvents the linear pull of centralised hierarchies.