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Learning organizations is a concept which is little understood and researched in Southern Africa, particularly in Zimbabwe. The researcher chose the subject matter of learning organizations because she feels it is critical to the success of organizations. To date in most organizations the understanding of learning organizations and what they represent has been understood to a very small extent, if any at all. The concept of learning organizations has been researched and practiced mainly in the European and American parts of the world but not to the same extent in Africa. This paper seeks to examine, The extent to which organizations in Zimbabwe are learning organizations, a case study of BancABC.

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Les théories générales des fonctions de l’Etat ne permettent pas de constater l’existence d’une ou de plusieurs fonctions culturelles étatiques et partant des collectivités territoriales ; contrairement à ce qui est souvent affirmé. Leur action culturelle résulte donc de la mise en œuvre des fonctions traditionnelles, notamment de police et de prestation, dans un domaine particulier. Il est alors possible d’affirmer que l’action culturelle territoriale occupe une place singulière, attestée par son droit, dans l’évolution des modalités de l’action publique, de la conception de l’Etat et de son organisation territoriale. L’action culturelle territoriale est d’abord au service de l’Etat qu’elle contribue à faire émerger et à maintenir. Sa participation au processus de légitimation de celui-ci se manifeste à travers son volontarisme culturel dans les territoires. L’action des entités territoriales ne peut alors demeurer a priori que circonscrite et subordonnée. Cette conception conduit à analyser la déconcentration culturelle et à relativiser les notions de décentralisation et de coopération culturelles qui font l’objet d’une attention particulière ces dernières années. L’intérêt des collectivités territoriales pour la culture les incite cependant à s’approprier l’action culturelle territoriale et ses instruments. Elles peuvent ainsi mener leur propre politique culturelle et éventuellement construire autour d’elle une stratégie globale de développement du territoire, et ce, dans un contexte marqué par la compétitivité et la concurrence des territoires, la construction européenne et la mondialisation. La révision et la modernisation de l’action publique impliquent une évolution des modalités de l’action culturelle territoriale. Celle-ci, comme les revendications relatives à la reconnaissance des droits culturels, contribue alors aux mutations de l’organisation territoriale de la République et favorise l’émergence d’un de ses nouveaux principes, la différenciation territoriale. In fine, le droit de l’action culturelle territoriale, en tant qu’instrument de celle-ci, est un révélateur privilégié du renouvellement des problématiques juridiques classiques liées à l’organisation territoriale et aux transformations de l’action publique. La singularité du domaine culturel empêche néanmoins de le considérer uniquement comme un exemple de ces évolutions. Il en est en effet un facteur. / The general theories about the French State functions do not allow the existence of one or several state cultural functions issued by the regional and local authorities to be established or witnessed; that disproves what is most often claimed. The cultural action of the local authorities hence comes out from the implementation of usual functions, and especially the police function as well as the service delivery in a given domain. That’s why one may argue the local cultural action has a peculiar role in the evolution of the various modalities of the state action, of the state conception, and of its regional and local organization; that is testified by its right. The primary purpose of the local cultural action is to serve the State, as the former helps the emergence of the latter, and maintains it. Its involvement in the state legitimation process is demonstrated by its cultural voluntarism in the territories. In these conditions, the action of the local authorities can only stay a priori as circumscribed and subordinated. This conception leads to the analysis of the cultural devolution, and to the notions of cultural decentralisation and cultural cooperation that have been given a specific attention these last years. Yet, local authorities’ interest for culture is an incentive to appropriate the local cultural action and its tools. Thus they can lead their own cultural policy and potentially build around them a global strategy for the development of the territories; this happens in a context shaped by the competitiveness of the territories, the European construction, and the globalization. The revision and the modernization of the public action imply an evolution of the modalities of the local cultural action. The latter, like the claims related to the acknowledgement of the cultural rights, contributes to the mutations of the local organization of the French Republic, and fosters the emergence of one of its new principles: the local differentiation. In fine, the right of the local cultural action, when considered as the tool of the latter, is very insightful about the renewal of classic legal problems linked to the local organization and to the transformation of the public action. Nonetheless, and due to its singularity, the cultural domain cannot be considered solely as an example of those evolutions; it is indeed a part of them.

Employer attractiveness is defined as the envisioned benefits that a potential employee sees in working for a specific organisation (Berthon, Ewing and Hah, 2005). Attracting employees with superior skills and knowledge comprises an important source of competitive advantage. Added to this, young workers are now looking to work for organisations that do not harm the environment. This study attempted to validate an existing scale, the Employer Attractiveness Scale (EmpAt), and extend this scale to include a new self-developed ‘green’ value subscale to measure the importance that a sample of second-to-last and final year university students (N = 276) placed on various values, when choosing an organisation for which to work. The environmental consciousness of the sample of students was thus investigated. The likelihood of finding a job in the ideal organisation was also investigated. The results indicated that the current sample was indeed environmentally conscious on two different ecological scales, including the self-developed green subscale of the new revised EmpAt, and that the likelihood of finding a job in an ideal organisation was indeed considered likely in the current South African context. Significant differences were found between race and gender groups. The Employer Attractiveness scale retained most of its original factorial structure providing validity to the scale, with the green subscale loading as the main factor.

The aim of this thesis is to explore the social legacies of slavery in the Guéra region, in central Chad. The topic of the legacy of slavery in the Sahel is receiving increasing attention from both local and global civil society, as well as from scholars. This thesis aims to contribute to these debates, connecting post-slavery issues with the new models of governance developed in the Sahel since the 1990s, and the increasing competition for resources through mobilising ethnic categories. It argues that as the recognition of citizenship rights tends to be related to specific identities, slave ancestry becomes a political tool that is used in different ways. Based on nine months of fieldwork in Guéra, the thesis explores the complex interactions between a group that is widely seen as slave descendants, Yalnas, meaning “the sons of the people” in Chadian Arabic, and their neighbours. Until it came under French rule in 1911 the Guéra region acted as an effective “reservoir” of slaves for the neighbouring Wadai sultanate, whose warriors regularly took captives from among the scattered groups of local farmers. After the colonial regime's abolition of slavery, the opportunities for former slaves and the social dynamics related to this were different from those in areas inhabited by former slave-holders. In this context, the ethnonym Yalnas initially facilitated the integration of former slaves locally, whereas today it used to criticize the rights of its members, to the point that people called Yalnas are trying to get rid of this label. The thesis analyses the narratives of the past of both the Yalnas and other local groups. It brings together the stories recounted by elders and archival sources with contemporary political tensions, to explore the ongoing importance of the presumed past of the Yalnas as slaves. In Guéra, it was relatively easy for slave-descendants to be accepted among other local groups and intermarry with them. However, Yalnas' integration has been built on contradictions that make their status ambiguous. This ambiguity is central to current contestations over land and citizenship. Since the reforms of the 1990s, a range of new local associations have formed in Guéra. These are used by local leaders to consolidate support and distribute resources on an ethnic basis. In this context, the past of the Yalnas as former slaves has been used as an argument to exclude them from the opportunities created by these associations. In these struggles, narratives about the past are used by all groups as political tools and are critical to secure citizenship rights. A focus on the label Yalnas and its changing uses over time provides important insights about the connection between slavery, identity and citizenship in a former slave.