The aim of this study is to examine what kind of ingroup conversion prototypes the authors of Luke-Acts and the Gospel of John express through conversion narratives and conceptual metaphors. By analysing the works of the authors I find a range of expressions conceptualising the act or process of conversion to faith in Jesus. These expressions contribute to forming an comprehensive conversion narrative, which has part in forming and setting boundaries for the ingroup of believers towards the outgroup(s) of non-believers. The ingroup conversion prototype for Luke-Acts shows norms of outgroup love, merciful and generous actions as well as good works and inclusion led by the Holy Spirit. The ingroup conversion prototype in John sets up norms of transformation through baptism, ingroup love and a breaking with the darkness of the world. The aim is further on to examine how these prototypes correspond to the models of conversion presented by Lewis R. Rambo. The results show that Luke-Acts view of conversion corresponds both to the model of traditional transition and intensification. The Gospel of John, on the other hand, fits only in the model of traditional transition.

After breaking through the glass ceiling, women often obtain precarious or risky leadership positions in crisis-ridden organizations (the glass cliff; Ryan & Haslam, 2005). Due to women’s minority status, their appointment in a crisis can signal important changes to organizational stakeholders indicating the use of new strategies for overcoming the crisis (signaling theory; Spence, 1973). Our study examines whether the media visibility of organizations moderates these signaling effects in ways that either strengthen or weaken glass cliffs. We augmented the archival dataset used by Haslam et al. (2010) in which the glass cliff phenomenon was discovered by including data on the media coverage that the Financial Times Stock Exchange index 100 companies received between 2001 and 2005. Our analysis shows that glass cliffs were more pronounced in companies with low media visibility. This suggests that the media visibility of organizations can contribute to increased accountability regarding their personnel decisions in ways that expose women leaders to less discrimination. / Nachdem sie die gläserne Decke durchbrechen, erreichen Frauen oft unsichere und riskante Führungspositionen in krisengeschüttelten Organisationen (gläserne Klippe oder Glass Cliffs; Ryan & Haslam, 2005). Nach der Signaltheorie (Signaling Theory; Spence, 1973) kann die Ernennung von Frauen in Krisenzeiten aufgrund ihrer Seltenheit Stakeholdern grundlegende Veränderungen bezüglich kritischer Probleme ankündigen. Wir untersuchen die Möglickeit, dass die mediale Sichtbarkeit von Organisationen Glass Cliffs moderiert – also verstärkt oder abschwächt. Können medial sichtbare Unternehmen wirksamere Signale senden oder stehen sie stärker unter Beobachtung? Hierfür wurde der Archivdatensatz von Haslam et al. (2010) um die Medienberichterstattung erweitert, die FTSE100-Unternehmen zwischen den Jahren 2001 und 2005 erhielten. Unsere Analyse zeigt, dass Glass Cliffs bei Unternehmen mit geringer medialer Sichtbarkeit stärker ausgeprägt waren. Dieser Befund zeigt, dass die medialer Sichtbarkeit von Organisationen zu einer höheren Verantwortlichkeit bei Personalentscheidungen beitragen kann, so dass weibliche Führungskräfte weniger diskriminiert werden.

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This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members. It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment. Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal. / Communication Science / D. Litt. et Phil. (Communication)

This study intends to discover distinctions between two minority groups, Mormons and Orthodox Jews, compared to a mainstream Protestant group, the Methodists, in terms of newspaper behavior. It intends to probe for differences in newspaper readership frequency and uses (Berelson, 1949) between religious minority group members and majority group members. It originated with the belief that religion (type) and degree of ingroup identification in the minority communities (stronger) would lead to greater newspaper avoidance and limit newspaper use primarily for information/public affairs, rather than Berelson's (1949) other categorizations of socialization, respite, entertainment. Indeed, minority-majority distinctions did not hold. Important differences emerged between religious and more secular individuals in all communities. It was the degree of religiosity that most deeply impacted newspaper use, not denominational ties. The more individuals scored highly on a "religion-as-spiritual-quest" factor, the less they read newspapers, particularly the business newspaper. For "spiritual questors" of all denominations, the house of worship, with its myriad activities, served as a leisure-time base and, for them, recreational use of the newspaper was minimal. / Communication Science / D. Litt. et Phil. (Communication)