I/D 10 -- The Generalate Team, Easter 1977 -- Vocations -- (pg. 1) -- Reasons for Hope -- (pg. 2) -- Following a Different Path (Madagascar) -- (pg. 2) -- From Our Provinces and Districts -- (pg. 3) -- In Conclusion -- (pg. 4)

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In view of the rapid decrease in the number of students opting to train as teachers and the increasing numbers of teachers leaving the profession; the teaching profession in South Africa is indeed what Duke (1984) termed “imperilled”. While quantitative research identifies remuneration to be the foremost factor attributed to the dissatisfaction of teachers in South Africa as elsewhere; the main purpose of this study was to explore teachers’ perceptions of remuneration. Nine qualified women teachers aged between 25 and 35 years of age, who had been teaching for at least two years and less than ten, volunteered to take part in this study. The sample was drawn from government schools in a suburban part of Johannesburg. This research was based on the information gathered from a short biographical questionnaire followed by in-depth, semi-structured interviews. A process of language sensitive thematic content analysis was employed in order to analyse the data from the interviews. The research indicates that in the decision to enter the teaching profession, notions of the perception that teaching is a vocation predominate. An emphasis on the related intrinsic rewards to be gained from teaching was found to receive greater focus than monetary concerns on entering the profession. The participants expressed that women are more likely to enter the teaching profession while even though men may share the passion to teach, they are seriously deterred by the poor levels of remuneration. The participants explained that as the contexts of their lives changed, so too did their perceptions of remuneration, often resulting in an increasing emphasis on the importance of better remuneration to meet their and their families’ financial needs. Related to this, it was found that as South African teachers were exposed to an almost overwhelming number of challenges, the participants began to experience fewer intrinsic rewards which seemed to impact negatively on their perceptions of remuneration. Thus of the nine participants, only two indicated their long-term commitment to the teaching profession whereas the remaining seven all had plans to leave the profession in search of better remuneration.

Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of this dissertation was: What are the patterns of self-image, social relationships and religious commitment expressed by persons who respond to their Christian vocation by entering the ordained ministry from another occupation? The "second-career" minister, particularly in his formative seminary years, is in a unique position to describe these patterns. The theoretical orientation had two foci: the self-actualization paradigm of Maslow and sociological concepts: role relationship, reference group and persons, role-definition, latent and manifest content, and dysfunction. [TRUNCATED] / 2031-01-01

Lietuvos Respublikos Konstitucijos 48 straipsnis nustato, kad „kiekvienas žmogus gali laisvai pasirinkti darbą bei verslą ir turėti tinkamas, saugias ir sveikas darbo sąlygas, gauti teisingą apmokėjimą už darbą ir socialinę apsaugą nedarbo atveju“. Šis principas suponuoja kiekvieno žmogaus teisę laisvai pasirinkti darbą, laisva valia sutikti dirbti; teisę laisvai disponuoti savo sugebėjimais dirbti, galimybę laisvai pasirinkti veiklos rūšį ir profesiją. Laisvė pasirinkti darbą reiškia ir tai, kad asmuo savo noru gali nedirbti. Laisvės principas leidžia žmogui priimti sprendimus dirbti nuolatinį arba terminuotą darbą, dirbti ne visą darbo laiką, t.y. būti iš dalies užimtam. / The purpose of final work for master‘s degree is to examine the legal basis of seasonal work in the Republic of Lithuania, to estimate the particular regulatory features of seasonal work, to underline the main problems, to give recommendations and conclusions. The purpose of final work for master‘s degree is elaborated by setting problems that determined the following structure of final work for master‘s degree: in the first part of work the author analyses the theoretic aspects of seasonal work that are concerned with the concept of seasonal work and the labour contracts for seasonal work and their fundamental features; in the second part of final work for master‘s degree the author gives particular regulatory features for seasonal work in the Republic of Lithuania (making labour contracts for seasonal work, changing and breaking them, working hours and the time of breaks, the salary, also there is provided the analysis of seasonal, temporal, and terminal labour contracts).

La naissance des Eglises locales en Afrique, disons-le, est sans conteste l’œuvre première de vaillants missionnaires parfois désintéressés. La mise en place des premières structures sociales et chrétiennes est là pour le démontrer. Dans le cas du Gabon, ce privilège revient au Père Jean Rémy Bessieux et à ses nombreux successeurs. A court, moyen ou long terme, le mission chrétienne devait laisser la place à une organisation autochtone. Toutefois, une lecture attentive de ce passage de flambeau nous laisse comprendre que le chemin a été long et difficile. Dans bien des cas, la mise en place de l’Eglise locale au Gabon s’est souvent avérée plus évidente dans les dires que dans les faits. Contrairement à une certaine historiographie édifiante et apologétique habituée à nous présenter la création du clergé local comme une volonté héroïque et sans conditions des missionnaires, les sources nous indiquent plutôt que les indigènes, avec la première génération de prêtres gabonais ont été des agents précieux dans cette entreprise. La splendide croissance de l’Eglise catholique au Gabon dès le milieu du XXè siècle a été couronnée par l’élévation de l’ancien vicariat en diocèse autonome en 1958 et l’ordination de plusieurs évêques nationaux, formant désormais la hiérarchie locale. En quelque temps, l’Eglise catholique connaissait un développement rapide. Cela était un fait remarquable à tous points de vue, même si en réalité des problèmes cruciaux persistent. Si on considère l’épiscopat de certains nationaux comme un fait indéniable de la croissance de l’Eglise, il ne faut cependant pas oublier d’autres faits comme l’augmentation du nombre de circonscriptions ecclésiastiques, la croissance du nombre de membres autochtones du clergé, de séminaristes et de candidats dans les instituts de vie consacrée, sans omettre l’extension progressive du réseau de catéchistes et de laïcs, dont on sait le rôle dans la diffusion de l’évangile parmi les population gabonaises. Certes, les sources nous décrivent une évolution progressive de l’Eglise locale, mais elles nous présentent aussi une Eglise face à un certain nombre de dangers. Dès 1970, on assiste à des problèmes liés aux revendications de plusieurs clercs locaux. Au début des années 80, c’est face à une Eglise parsemée de difficultés diverses que Sa Sainteté Jean Paul II rend visite en 1982. / The birth of the local churches in Africa is unquestionably the first work of brave sometime made lose interest missionaries. The setting of the first social and Christian structures is here to show it. Concerning Gabon, Father Jean Remy Bessieux and his several successors enjoyed this priviledge. In short; average or long term, the christian missions had to leave the place to an autochthonous organization. However, an attentive reading of this passage of torch lets us understand that the road was long and difficult. In many case, the setting of the local church in Gabon often turned out more evident in the statements than in the facts. Contrary to a certain edifying and apologetic historiography which used to show the creation of the local clergy as a heroic will, and without any conditions from the missionaries, sources rather point out that the native have been some very precious factors in this enterprise with the first generation of Gabonese priests. The magnificent growth of the Roman Catholic Church in the Gabon from the middle of the XXth century was crowned by the rise of the former vicariate in autonomous diocese in 1958 and the ordination of several national bishops, forming henceforth the local hierarchy. From all sides, it appeared as a remarkable fact, even if some crucial problems are persisting. If one considers the episcopate of some native as an unmistakable fact of the growth of the church, you should not however forget the other facts as the increase in the number of aboriginal members of clergy, of seminarists and candidates in the institutes of consecrated life. Moreover, one should not omit the progressive expansion of the catechists and laics, of which have knows the role mattering in the broadcasting of the gospel among the Gabonese peoples. Indeed sources are describing a progressive evolution of the local church, but also show a church facing a certain number of dangers. From 1970, we attend problems connected to the demands of several local clerks. In the beginning of the 80s, it is in front of one church strewed with diverses difficulties that his Holiness, Jean Paul II visits in 1982.