Financial Decision Making and Risk Coursework Example | Topics and Well Written Essays - 2000 words

Financial Decision Making and Risk - Coursework Example The new assembly cell will require three call programmer/operators who will be recruited at a salary of  £20,000 per year each. The cell robots are expected to last for 5 years, after which they can be sold off for an estimated price of  £1,000 each. Your company’s cost of capital is currently 10%. As the Financial Director of your company, you are required to submit a detailed report to the Managing Director and your fellow Board members evaluating the proposed investment, fully justifying any recommendation you will make and identifying any potential problem areas and offering potential solutions. â€Å"Investment appraisal is the process of assessing potential investment projects to see which ones are most viable (and profitable) for the firm.† (Samuels et al, 2000). This report is aimed at understanding whether investing in the automated assembly cell will be beneficial for the company. To analyze the benefits of the investment a number of different calculations including the payback period and sensitivity analysis have been made. These have been included in the next few sections along with the investment decisions based on the calculations. Payback period is one of the simplest methods of investment appraisal. This method is generally beneficial for short-term projects and for projects where the returns are fixed and accurate. The most beneficial feature of this method is that it takes into account the liquidity of the project, which is useful for businesses to understand and concentrate on the cash flows of the company. Also, this is a very simple method comparatively (Samuels et al, 2000). Net Present Value (NPV) is the most commonly used method and it utilizes the discounted cash flows to compute the returns from an investment. In this method, initially, all the future cash flows that will be generated by the project are discounted to present value.  

Terror in Tokyo Case Study Essay Example | Topics and Well Written Essays - 500 words

Terror in Tokyo Case Study - Essay Example The casualties of the March 20 1995 incident show the intense capabilities of the group led by non-other than Chizuo Matsumoto or otherwise spotting the name of Shoko Asahara. The rapid expansion of the group in the early 1995 proves detrimental as chances are on the increase that the public is vulnerable to attacks by the cult members. The strict discipline and commitment that is in the doctrine of the cult further makes the new converts to the group more likely to perpetrate criminal activities to the public. Purchase of weapons and helicopters shows that the group was well preparing and ready to engage in any confrontation. Further acts of seeking military guidelines from allies in Russia makes the group even more threatening to the Japanese people. Kidnappings and forceful extortion of money from people especially in broad daylight shows that the group had no regard for the public. They were a real threat seeking to fund their transactions at all costs. The Japanese officious did not exactly respond actively to the threats posed by the group. They portray reluctance in dealing with the cult. As a result, the group continues with its activities of threatening peace and lives of the Japanese. Kariya (an accountant who victim to extortion of money by the group) had submitted reports that he was being followed. The daytime kidnapping of the man and disappearance shows the police were not doing their best to deal with the group. Though the police later tracked the kidnapping, they were short of time. The best recommendation that I would direct to the police is that they would have considered time as an issue of essence in the whole operation. Fast, timely and calculated efforts would have slowed or ultimately stopped the cult from using chemical weapons to kill and injure innocent Japanese people. There is a key lesson that the U.S law enforcement agencies, intelligence bureaus and other public service organizations

Adam an American man Essay Example for Free

Adam an American man Essay Our piece did not have a title. The assessment was called Adam monologue, and we didnt change the name of our piece of work. It has been called Adam monologue, because we have Adam in the cell in the point where hes about to get crazy. We decided to have two Adams as we thought that it would have been more effective to watch.  AIM OF THE PIECE: The aim of these piece was to show the theme of survival. In fact, our work only included one scene, but we have shown the inner side of a human being kept in captivity for such a long time. In this case we talk about Adam an American man. Adam is a gentle person, kind, and very proud to be American. He is also the peacemaker, who calms and sustains the other two characters in the play, Edward and Michael, but who is also troubled by terrible dreams and fears. He has known the worst of captivity, because he has been alone in the cell. In the scene we see him troubled by the fear of death. Hes becoming very pessimistic about his future, hes now realizing that the Arabs want to kill him. A reason of that is because Adam is American, and they are seen as war prices if captured. In the seen we can see that hes very troubled and becoming mad. We represent his inner mind by adding in the scene another Adam, who is suppose to show how he was before becoming mad. I think that the two Adam are really different, obviously, as they show the two different part of a man such as Adam  . In fact the second Adam, who is suppose to be the normal one, comes into the scene and starts exercising, as Adam would do. But the response that we get from the troubled Adam is different. He first wants to know who is the person who has entered the room and he wants to know how. He then ask what hes doing. Here we have a really strong eye contact by the two Adam. The troubled one seems scared by the other one. We have the impressions that the normal Adam, has got the power over the other Adam. In fact when Adam is trying to reassure the troubled Adam, by touching him on the shoulder, the reaction of the troubled Adam is that he tries to get away from Adam and he starts getting really frustrated about what he tells him. In fact when the normal Adam starts to read out the Koran, the troubled Adam is really frustrated because he doesnt want to listen, and he start screaming that hes going to die. This is how the scene finish it. PRESENTATION: The piece was well presented, and I think that everyone in the audience has understood what had happen in the scene. We planned the scene very carefully. Since that we where not aloud to use the stage because we were filmed somewhere else, we had to use another space. We had decide to have the troubled Adam sitting down lining against the wall, with the hands on his face, and with his legs bend. By this already we can easily understand that hes frustrated by something. When he then starts speaking we also know what the reason is and we have shown quite carefully how a person would feel after being so long in a cell being chained. He speaks with a very angry and frustrated voice, this is because he knows that he is going to be killed. When he finishes speaking he dives his head into his hands. Then the normal Adam enters the scene, and he starts exercising, by doing sit-ups, this was suppose to keep him fit, so that he could have competitions with the other two in the cell. As the troubled Adam put his head up and sees the other Adam he asks who he was, and how he got in the cell. When he receives the answer that the new character was actually him, he starts getting mad. We then wanted to show that the normal Adam was in control of the situation. To show that we had the two Adams on two different levels. The troubled Adam was sitting on the floor while the normal Adam was standing up. We also had the two Adams talking with different speed in the voice. In fact the normal Adam was really calm and reassuring, while the troubled Adam talked really fast, and he was really frustrated. This was once again to show who was controlling the situation. STRENGTH AND WEAKNESSES: As any piece of drama, our piece had strengths as well as weaknesses. One of our strength was that we show this piece in a very original way, and I think that the audience really enjoyed looking at it. Another strength is that my partner and I really worked well together, and we didnt have many problems coming out with ideas. I think that our last strength was that we wrote down a script which helped us remember what we had done, so that we wouldnt forget. The piece had some weaknesses as well. First thing I think that, our piece could have been longer so that could have been more effective. Another weakness is that we couldnt use the stage and the piece could have been better if acted on stage. As the stage offers more space.  By looking back at the piece I think that my partner and I have done a good job into getting into Adam mind to try and feel as he would. PROBLEMS I HAVE EXPERIENCED: I think that my biggest problem is the language but I can easily co-operate with it. Another problem that I have experienced is that the character that I have played is not as I am. In fact in the play I had to be really calm and mature, trying to reassure someone else. In life I am a total different person. In fact I wouldnt be walking with my back straight and talking very slowly, trying to keep a very neutral facial expression trying to show no emotion, as I was suppose to be the inner side of Adam. I think that at the end I have done a good job into acting the inner side of Adam.

Importance Of Contextual Theology In And Of Africa

Importance Of Contextual Theology In And Of Africa The subject of contextual theology in Africa is of current interest as it flows into the contextual theology of Africa in the wider world through its links with, and affect on the growth of, Pentecostalism within and beyond its borders, due to globalisation. As both of these areas of contextual theology in Africa and of Africa have their positive and negative aspects, I wish to ask the question, What lessons can we learn from understanding the impact of setting and the history of contextual theology in and of Africa which can guide other establishing theological contexts, particularly of the Emergent Church and LGBTQI contexts, regardless of geographical location. The enormity of the subject requires that the scope of this essay be limited to consideration of Christology only, and in that I will particularly consider the work of Kwame Bediako (Bediako 2004), and compare other models of contextual theology (Bevans Schreiter 2002). The debates in Christology, its historical emergence in the early the church and in the African contexts, help us again recognise the implications for ministry to mind and body with fresh understanding of Christ as God and as Man, and how these various aspects relate to our praxis and theological method. This is no less important for understanding the dialogue with Islam as it is for understanding the impact on the historical divide between modern emerging contexts in Western and Non-Western cultures (other than Africa). I will also consider the positive benefits of globalisation and its positive effects on transmission of content and the sharing of method to the possible benefit of the whole church, made possible through dialogues with non-traditional settings and approaches that are emerging using the grass roots approach advocated in African contexts. In this I will consider some alternative modern Christologys from the LGBTQI context and draw some comparisons. I hope to suggest a n embryonic model for contextual theology which I shall call the Incarnational Model of Contextual Theology. African Christology on the cusp Globalisation Past and Present. Global impacts through empires whether they are Persian, Roman, or Colonial are outdone in speed and reach by the modern means of communications and travel, yet there remains many places that are still not enriched, and remain disconnected and controlled and limited by the theological context they have both inherited and developed. This is possibly because in poorer areas there are still the problems of translation and transmission, as well as exposure to other views, which are not facilitated or enabled by situational and resource poverty. In this, the grass roots are still dependant on a third party bringing them the corpus of knowledge; in that respect, they have in some ways simply exchanged their overlords without changing their situation. This means that they still lack independence. Thus, the positive benefits of globalisation remain to be fully exploited and could provide an appropriate vehicle for transmitting the lessons of contextual theology in and of Africa to other geog raphical regions and into non-academic grass-roots settings beyond its normal reaches, as well as allowing these areas to have free unhindered exchange with other groups. Without this, the theology in and of Africa will become in-bred and undeveloped. Comparison between Western and Southern Contexts of Christianity à ¢Ã¢â€š ¬Ã… ½Lothar Schreiner defines Contextual Theology as: Contextual theology is theology predicated with reference to its context. Contextuality, then, means relation to the substance and nature of the context, which goes beyond merely the literary setting to include geographic, linguistic, social, political, cultural, and ideological factors. Contextual theology is faith-knowledge on the basis of both the biblical revelation and the contemporary reference. (Schreiner, in (Fahlbusch et al. 1999) In considering Christology in the Western and Southern contexts, represented by Northern European and North American contexts on one hand, and the African contexts on the other, there is a distinction which Tennent refers to as Theology from Below in Africa which integrates the work and person of Christ with the human situation and experience, compared to the more philosophical upper-side theology of the early church which has continued in the Western tradition. (Tennent 2007) However, Tennent does not give consideration to the current evangelical modernist approach to theology it adopted in engaging with post-Enlightenment challenges, which has an effect on openness to considering alternative methods in the first instance, let alone the conclusions one can draw from these methods. This has an effect on dialogue within the African contexts, especially where there are still some remnants of colonial influence, but more so in transitioning to a contextual theology of Africa in the Afri can Diaspora, the uncritical adoption of modern evangelicalism would stifle dialogue and raise contention in both academic and grass-roots settings of Western Theology. This is as important for inter-faith dialogue as it is for inter-contextual dialogue. (Musk 2008) à ¢Ã¢â€š ¬Ã… ½George Evers alludes to the recognition that African context exists in reality as a plurality of contexts, and notes that there is a desire for independent African theology, despite its theological roots in Christian History represented by the great North African theologians of antiquity, Tertullian, Cyrian and Augustine. (Evers in Fahlbusch et al. 1999) Bediako parallels the methods of early Hellenistic writers within the church, and how they approached the enculturation of the gospel within a peri-Christian Graeco-Roman context, with that of the modern approaches of African Christologys dealing with both their own pre-Christian past, as well as their adoptive history imported by colonial missionaries. In this he illustrates for example the use of Hellenistic terms such as logos and the transition to the use of kyrios in the early church and compares this to grass roots references to Christ as Ancestor (among others) anticipating a transition in time to other terminologies. (Bediako 2004, p.63) Tennent points to the work of Jaroslav Pelikan who shows that each epoch of the church has had a prominent image of Christ, which collectively builds our modern day Christology. Thus, he lists a Jewish Messiah, a Gentile Lord Jesus, a post-Constantinian King of Kings, the Universal Man of the renaissance, a war-time Prince of Peace, and moder n day liberator. Tennent rightly points out that these historical reflections can not dictate a moratorium on future Christologys (Tennent 2007, p.110). It is vital that we recognise that every context has the right to not just write in the margins of the depositum fidei, but must write in the corpus, adding their parts of the Christological puzzle. This is true for African contexts, as it is for any other, including the emerging and LGBTQI contexts. Therefore, the task of integrating Christian faith with authentic African identity becomes a central theme in the emergence of African Christology. (Tennent 2007, p.115) In throwing off the Great Chain of Being (Lovejoy 1990, p.59) African contexts offer an authentic and hopefully empathetic voice to emerging and alternative contexts held captive by the chains of others. But the message and methods need to spread beyond its borders, and out of its centres of academia to be of immediate benefit both locally and globally. Who do People say I am? Various pre-Christian references to Christ that have arisen from African Traditional Religions are explored by Bediako, as well as by Stinton, who also provides useful survey data for her conclusions (Stinton 2004, p.47) and by Tennent (Tennent 2007, p.105). Between them, they highlight several images of Christ that arise from the grassroots African Christologys listed below: Table 1: Images of Christ in African Christology Master of Initiation Healer Ancestor Loved one Chief Liberator Lord of the Spirits Host and Giver of Hospitality Christ as Ancestor is particularly well expounded by Bediako (Bediako 2004, p.25) and Tennent (Tennent 2007, p.122) and provides an interesting point of contention which ultimately demonstrates the pan-cultural relevance of Christ, as well as the immutability of His work, playing to the holistic approach of African Christology which integrates the person and work of Christ. Bediako struggles to link this to Western/Hellenistic parallel, and overlooks the concept of elder brother [a parallel concept within Ancestor] which can be found in the titles of Christ in Greek/Hellenistic thought, such as firstborn (Gk. Prototokos  [1]  ) which does not refer to first-to-be-born but rather the pre-eminent heir, or else only-begotten (Gk. Monogenes  [2]  ) that is the unique-one, especially when prefigured as Wisdom. Both these Western/Hellenistic images of Christ provide parallels of unique source, and therefore ultimate ancestor. There is also a clear parallel to ancestor as mediator a nd Christ as mediator par excellence. Similarly, in Christ as Healer, there is a potential over-lap of experience between African and LGBTQI contexts in their shared experience of HIV/AIDS. In my own experience, working as a trainer in healthcare in Transkei, East Cape, RSA among the Xhosa people of Masameni, we worked with Church leaders, tribal leaders, and local practitioners of African Traditional Religions (ATR) who carried out ritual-circumcision, and local healthcare volunteers. We were able to get them to adopt the use of a disposable scalpel and suggested this was a commemorative gift to the individual to mark their rite of passage. These scalpels were made available via local health partners free of charge. In this approach we were able to guard against transmission of infection while honouring their traditional religion. Alas, this message has not penetrated the wider community. (Meel 2005) Nonetheless, in the group we worked with, the notion of Christ the healer working through the body of Christ, his people, was embraced as a wonderful image and inspiration, which even the practitioners of ATR were able to support. In his essay, Ezekiel understands AIDS; AIDS understands Ezekiel LGBTQI writer Jim Mitulski speaks of his own journey with HIV/AIDS and parallels Ezekiel vision of the valley of dry bones with Christs unifying role in creation. (Mitulski in Goss M. West 2000a, p.155) For him, and for the people in the African continent living with HIV/AIDS, understanding Christ as healer and consummator unifier of faith enables difficult journeys through sickness, and perhaps towards death, to be based on a solid foundation of faith in Christ. There is no sophistry in this journey. There is no sugar coating. Nonetheless, Christ is central to the journey both as a fellow pilgrim and also as the object of pilgrimage. But, even when the bodies are dead and buried, there is a role for Christ unifying the body again from dry bones. This parallels Christologys of Christ in African where Christ i s Lord of the Spirits and/or Christ as Chief. Applied Contextualisation Relocating Christological themes again in and from the African context relies on careful contextualisation. Various theologians have used disparate methods and approaches. Both Sanneh Bediako place heavy emphasis on the use of African languages; this places them at one extreme of those who support the translational model of contextual theology. If humanity is the receptor of language as they contend, then culture should be both dictionary and thesaurus. Thus, to extend that metaphor, the Christological puzzle must be a polyglottal interlinear. What both writers go on to show is that the importance lies not just in linguistic equivalence, but in a cross-mapping of cultural domains of thought. Sannehs vernacular is balanced by Bediakos use of grassroots images such as Christ as Ancestor and Christ as Healer, with the latter author drawing close to an anthropological method. While Bediako insists that we ought to speak positively of oral, spontaneous, implicit or grass roots theology, as theology which comes from where the faith lives, in life-situation of the community of faith, he stops short of an anthropological model by stressing that alternative religions are not the source and do not shape Christian affirmations. (Bediako 2004, p.17) Yet, in this quotation I see great resonance with the approaches with LQBTQI communities to do likewise and allow the theology and Christology to come from where faith lives. The translational model presupposes a supra-contextual unchanging message, while a purely anthropological model uses the personal and communal encounter as its starting point, and in method, allows the grass-roots to self define. On this matter, Donovan here makes a clear distinction between the gospel as revelation and the communal response to this revelation as religion, and thus recognises the immutability of the gospel as well as stressing the importance of seeking the authentic commonality from within the context in all its richness. This parallels the who do you say I am approach from within LGBTQI contexts. (Bohache 2008) and would not differ much from other approaches employing reading against the scriptures as a hermeneutical tool. (G. O. West Shomanah 2000, p.250; G. West 1996) I have not found any Christological examples of this within Queer Christologys, but in essence, the reading-against approach is employed by Koch in employing a non-typical approach to hermeneutics, though it is not applied to Christology. (Stone 2001, p.169) We should note here that within African contexts there is a potential dichotomy between what is demanded for a context in and of Africa, and that which is granted or permitted by that context to other external contexts. Thus, it is sad to see the African church being so vociferous in the debate about homosexuality; a simple methodological analysis should surely grant other contexts the same privilege as was claimed and rightly demanded by African theologians in their quest for liberation. That is, for the gospel to be authentic, the gospel must operate from within the context. This is a major tenet on which I propose an Incarnational model of contextual theology; that is, Christs incarnation was the ultimate step of identification and required a transition into the human context but went beyond that in fully identifying with the marginalised of society in the face of religious opposition. The model therefore, in this respect, imitates that objective. In principle what I propose is a modified synthetic model, in as far as I recognise the importance of several models; Bediakos translational approach enables sympathy with Donovans anthropological approach. A liberationist approach would possibly go further in allowing the praxis within community to inform our Christology, but I am not aware of any such models emanating from the African context. Nonetheless, I disagree with Newbiggins Counter-Cultural model in as far as I disagree with the assumptions behind the use of the gospel. Like Donovan, I see it as immutable, and therefore while I agree with Newbiggins analysis that everything should be subject to the gospel, I disagree that the gospel should be seen as a tool for refutation and rejection of local context. There is no threat from syncretism when you view God and the Gospel as immutable, and when you merely use the notions within other contexts to continue to resolve the Christological puzzle. Bediako, in drawing short of a fu ll anthropological model, sides with Newbiggin in seeing the gospel as a refutation and rejecting tool. However, emerging from modern western contexts are post-evangelicals who are rejecting the modernist method adopted by post-enlightenment Christians as they engaged with opponents of their time. This approach was embedded into the western theology imported into the African context. This modernist approach is still evident in the post-colonial echoes as the remnant of adoptive history present in various contexts in Africa, and as it has survived in Western contexts also, it parallels with the contexts of Africa found in Pentecostalism in the west. Relationship, Re-appropriation and Redemption The Jewish atheist Buber has contributed to philosophy with his understanding the I-thou versus I-thee framework. Part of this work expounds the notion of deepening understanding of I-thee relationships (interpersonal, interfaith, inter-group) which comes from a deeper understanding of the I-thou relations (cosmic.) and vice versa (Buber 2004) One of the global problems the church faces in all contexts is the gap between academic theology and grass roots theology, and a lack of exchange between the two. Not only do different groups exist in silos, but there is a gap between academic and grass roots within silos. Thus, when cross-talk between the silos takes places, it is usually only at the academic level, and does not penetrate to the grass-roots. The Christological puzzle demands that the gospel be found within all contexts and that each contributes their own piece to the puzzle. However, each silo considers its own received knowledge as universal and normative. Thus we need to learn several lessons in considering Christologys in and of Africa. First that the gospel has nothing to fear from experimentation intended to unearth Christ from within the context. All the various models of contextual theology should be permitted. Secondly, we should allow each context to self-define in order to obtain both an authentic and relevant message which also has current rather than historical application. Thirdly, language and poverty are real obstacles to dissembling walls between academic and grass roots theology and are a major contributing factor to the failure in positive effects of globalisation. Despite non-textual approaches in some contexts, there needs to be greater dialogue between the silos including non-traditional groups from outside the normal scope of research, and also greater exchanges within silos between academic and grass-roots. I would include here post-modern and non-traditional groups such as the LGBTQIA groups. The Incarnational model therefore suggests that there should be not only a top-down and bottom up commun ication within silos, but there has to be communication between silos at all levels that is both practical and pragmatic, but also respectful. Conclusion The methods and models employed in various contexts in and of Africa provide a strong methodological foundation for other contexts seeking to discover Christ in their contexts and thus incarnate their spirituality in their setting. There is a lack of intra-contextual and inter-contextual dialogue connecting academia and grass-root settings both in Africa and in Western theologies. I propose that by adopting a post-evangelical approach, which engages with postmodernism, a foundation of empathy with alternative groups and settings would be facilitated. This avoids the certainty trap which inevitably locks groups in a head-to-head confrontational stance as they seek to defend their position rather than discover the truth. Instead, it is possible that the groups align side-by-side on the journey. In this, the Incarnational Model of Contextual Theology post-modernises the Synthetic model with a refining-redeeming gospel to mirror culture rather than refute and reject it. But it finds its deepest meaning in the lives of the groups discovering its depth, and therefore incorporates a deeply spiritual and deeply practical element of praxis. The final aspect of this incarnational model alludes to the need for publishing the outcomes and rooting them in not just the religious practices of various groups, but in their secular lives too. Most importantly is facilitating access to the materials and resources outside of academic circles. Poverty and language will continue to be obstacles to be overcome. While certain contexts are disbarred because the materials are not in an accessible language and while the positive effects of global spread of the message through the internet requires access to that medium, then there will continue to be substantial pockets of every context existing in effective isolation from their academic partners and isolation from other enrichment from other contexts. (Adeyemo 2006) (Akper 2007)(Ballard Pritchard 2006) (Bediako 2004)(Bevans Schreiter 2002)(Chike 2008)(Clarke 2005)(Countryman/Ritley 2001) (Dada 2010)(Donaldson 1996)(Goldingay 1996)(Goss M. West 2000b)(Jenkins 2009)(Mashau Frederiks 2008)(Moloney 1987)(Nadar 2007)(Sankey 1994)(Stuart 2003)(Tennent 2007)(Thomson 2006)(Wilson 1995) (Jenkins 2006)(Jenkins 2007)(Stinton 2004)(G. West 1996) (Culley 1976)(Elliott 1986)(Fahlbusch et al. 1999)(Jewett, 1985)(WILLIAM 2004)(Winquist 1987) Bibliography Background reading Adeyemo, T., 2006. Africa Bible Commentary: A One-volume Commentary Written by 70 African Scholars, Zondervan. Akper, G., 2007. The Person of Jesus Christ in Contemporary African Christological Discourse. Religion Theology, 14(3/4), pp.224-243. Ballard, P.H. Pritchard, J., 2006. Practical Theology in Action, SPCK Publishing. Bediako, K., 2004. Jesus and the Gospel in Africa: History and Experience, Orbis Books. Bevans, S. Schreiter, R.J., 2002. Models of Contextual Theology Revised edition., Orbis Books (USA). Bohache, T., 2008. Christology from the Margins, SCM Press. Brown, C., 1986. New international dictionary of New Testament theology, Grand Rapids, MI: Zondervan Publishing House. Buber, M., 2004. I and Thou (Continuum Impacts) New Ed., Continuum International Publishing Group Ltd. Chike, C., 2008. PROUDLY AFRICAN, PROUDLY CHRISTIAN: THE ROOTS OF CHRISTOLOGIES IN THE AFRICAN WORLDVIEW. Black Theology: An International Journal, 6(2), pp.221-240. Clarke, C.R., 2005. Towards a Functional Christology Among AICs in Ghana. Mission Studies: Journal of the International Association for Mission Studies, 22(2), pp.287-318. Countryman/Ritley, 2001. Gifted by Otherness, Thomas More Press. Culley, R.C., 1976. Semeia 5, Oral Tradition and Old Testament Studies, Society of Biblical Literature. Dada, A.O., 2010. REPOSITIONING CONTEXTUAL BIBLICAL HERMENEUTICS IN AFRICA TOWARDS HOLISTIC EMPOWERMENT. Black Theology: An International Journal, 8(2), pp.160-174. Donaldson, L.E., 1996. Semeia 75: Postcolonialism and Scriptural Reading, Society of Biblical Literature. Elliott, J.H., 1986. Semeia 35: Social-Scientific Criticism of the New Testament and Its Social World, Society of Biblical Literature, Scholars Pr. Fahlbusch, E. et al., 1999. The Encyclopedia of Christianity: (A-D) v. 1 (Encyclopedia of Christianity, Brill. Goldingay, J., 1996. Models for Interpretation of Scripture, William B Eerdmans Publishing Co. Goss, R.E. West, M., 2000a. Take Back the Word A Queer Reading of the Bible, Pilgrim Press. Jenkins, P., 2006. The New Faces of Christianity: Believing the Bible in the Global South, OUP USA. Jenkins, P., 2007. The Next Christendom: The Coming of Global Christianity Revised edition., OUP USA. Jenkins, P., 2009. The Lost History of Christianity: The Thousand-year Golden Age of the Church in the Middle East, Africa, and Asia, Lion Publishing plc. Jewett,, R., 1985. Semeia 30: Christology and Exegesis: New Approaches, Society of Biblical Literature. Lovejoy, A., 1990. The Great Chain of Being New edition., Harvard University Press. Mashau, T.D. Frederiks, M.T., 2008. Coming of Age in African Theology: The Quest for Authentic Theology in African Soil. Exchange, 37(2), pp.109-123. Meel, B., 2005. Community perception of traditional circumcision in a sub-region of the Transkei, Eastern Cape, South Africa. Available at: http://www.safpj.co.za/index.php/safpj/article/viewArticle/256 [Accessed December 7, 2010]. Moloney, R., 1987. AFRICAN CHRISTOLOGY. Theological Studies, 48(3), pp.505-515. Musk, B., 2008. The Certainty Trap: Can Christians and Muslims Afford the Luxury of Fundamentalism, Nadar, S., 2007. CONTEXTUAL THEOLOGICAL EDUCATION IN AFRICA AND THE CHALLENGE OF GLOBALIZATION. Ecumenical Review, 59(2/3), pp.235-241. Sankey, P.J., 1994. The church as clan: Critical reflections on African ecclesiology. International Review of Mission, 83(330), p.437. Spicq, C.E., 1994. Theological lexicon of the New Testament, Peabody, MA.: Hendrickson. Stinton, D.B., 2004. Jesus of Africa: Voices of Contemporary African Christology, Orbis Books. Stone, K., 2001. Queer Commentary and the Hebrew Bible, Pilgrim Press. Stuart, E., 2003. Gay and Lesbian Theologies: Repetitions and Critical Difference, Ashgate Publishing Limited. Tennent, T.C., 2007. Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology, Zondervan. Thomson, A., 2006. Learning from the African Experience: Bediako and Critical Contextualisation. Evangelical Review of Theology, 30(1), pp.31-48. West, G., 1996. Semeia 73: READING WITH: EXPLORATION OF INTERFACE BETWEEN CRITICAL AND ORDINARY READINGS OF THE BIBLE, Society of Biblical Literature. West, G.O. Shomanah, M.W.D., 2000. The Bible in Africa: transactions, trajectories, and trends, BRILL. WILLIAM, S., 2004. DOGMATIC THEOLOGY 3RD ED HB 3rd ed., EVANGELICAL PRESS. Wilson, N., 1995. Our Tribe: Queer Folks, God, Jesus, and the Bible, Harpercollins. Winquist, C.E., 1987. Semeia 40: Text and Textuality, Scholars Press.

Receptor Protein :: essays research papers

Receptor Protein – Protein that binds to a specific single molecule, enabling the cell to respond to the signal molecule. i.e. – The muscles of a person exercising can not contract without receptor proteins and signal molecules that tell the muscles when to contract and when to relax. Second Messenger – Signal molecule produced in response to the binding of a chemical signal. Acts as a signal molecule in the cytoplasm. Signal Molecule – Carries information throughout the body and to other cells. Ion Channel – A large protein in the cell membrane that transports a specific ion. Enzyme Action – Speeds up chemical reactions in the cell Beta Blocker – A drug that interferes with the binding of signal molecules to receptor proteins and heart muscles. Changes in permeability – Occur when a receptor protein is coupled with an ion channel. Functions of receptor proteins The signal molecule binds to the receptor protein that’s specialized to fit the molecule. Binding of a signal molecule to the matching receptor protein causes a change in the activity of the receiving cell in three ways: 1.  Ã‚  Ã‚  Ã‚  Ã‚  Changes in permeability of receiving cell 2.  Ã‚  Ã‚  Ã‚  Ã‚  Triggering the formation of second messengers inside the cell 3.  Ã‚  Ã‚  Ã‚  Ã‚  Activating the enzymes inside the cell 1. Changes in Permeability An Ion Channel may be coupled with the receptor protein, is in Figure 4-8 on Pg. 84. The binding of the second messenger and the receptor protein causes the Ion Channel to open. This allows specific ions to cross the cell membrane. 2. Second Messengers Receptor protein can cause a second messenger to form inside of the cell. Some second messengers activate enzymes, triggering a series of biochemical reactions in the cell.

The Russian Peasant in Pre-Revolutionary Times Essay -- Russian Histor

The Russian Peasant in Pre-Revolutionary Times Russia in the late 19th and early 20th century was riddled with social and economic hardships throughout the countryside and inner cities. The Russian peasant was faced with widespread poverty and poor living conditions throughout their entire life. The economic situation and the living conditions drove the peasants and working class to rebel and begin the Russian revolution that would change the face of the country and impact the world forever. The peasants were the lowest ranking social group in Russia. Some peasants owned tracks of land that they farmed, while others worked nobles’ land for money and food. Peasants had literally no rights under czarist rule. The nobles bought and sold the peasants as needed. The women usually cooked the food, while the men served the nobles and all of their guests. The peasants ate only a few basic foods, which consisted mainly of dark bread, porridge, cereal, or meal boiled in water. Peasant families who owned land normally owned strip farms. In strip farming, tracks of land were divided up into different parcels. Each peasant family in a village had control over a certain number of parcels and they could farm it as necessary. This type of farming was ineffective because the different tracks of land were spread about, sometimes at a distance of miles. This resulted in peasants wasting time â€Å"needless journeys-to-work, consumed land in boundary furrows and headlands, resulted in fields that were too remote to cultivate properly and prevented innovation† (Pallot, 276). This also created tension between neighbors in disputes over confusing land boundaries. Peasants being forced to live together in small villages also increased the risk of... ... scare that swept the world in response to communist Russia. - Edelman, Robert. Proletarian Peasants. New York: Cornell University Press, 1987. - Dunn, Stephen and Ethel Dunn. The Peasants of Central Russia. Holt, Rinehart and Winston Inc., 1967 - Worobec, Christine D. Peasant Russia. DeKalb: Northern Illinois University Press, 1995. - Inkeles, Alex. Social Change in Soviet Russia. Cambridge: Harvard University Press, 1968. - Geiger, Kent. The Family in Soviet Russia. Cambridge: Harvard University Press, 1968. - Pallot, Judith. â€Å"Imagining the rational landscape in late imperial Russia.† Journal of Historical Geography, 26, 2 (2000): 273-291. Links: http://www.geocities.com/WestHollywood/2163/bolintro.html http://www.geocities.com/Athens/Cyprus/1169/history/revolut.html http://www.historychannel.com

Individual Behavior (Organizations) Essay

Individual behavior is considered as one of the main determinants of the productivity of a given organization. The said relationship is believed to be very important that an entire academic discipline was created to focus on its study. Organizational behavior is a field of study that concentrates on describing, understanding, predicting and controlling human behavior in an organizational setting. It is divided into four sub-fields – individual behavior, group behavior, organizational structure and organizational processes. These allow organizational behavior to study a wide range of topics, such as personality, job satisfaction, leadership, group dynamics and the impact of stress on work (Answers, 2008). Basic Elements of Individual Behavior in Organizations It is true that human behavior varies from one person to another due to their individual differences. However, organizational behavior scientists argued that individual behavior is made up of the same elements. These elements must be identified in order to establish predictability in the study of human behavior. The consistency of these elements result in the development of reasonably accurate predictions of individual behavior (NEU-CBA, n. d. ). Understanding Individuals in Organization Organizational behavior scientists use the psychological contract in their study in order to understand the members of a particular organization. Psychological contract refers to a member’s expectations based on his or her contributions and the organization’s inducements. Contributions are what the member provides to the organization. Inducements, on the other hand, are what the organization will provide the member in exchange for the latter’s contributions (Abelson, 2006). Personality and Individual Behavior In sharp contrast to psychological contract, the element of personality and individual behavior assert that individual behavior within an organization is determined by â€Å"the relatively permanent set of psychological and behavioral attributes that distinguish one person from another† (Abelson, 2006). One of the most popular personality frameworks is the â€Å"Big Five† Personality Traits. It is composed of the following: a) Agreeableness – A person’s ability to establish good relationships with others b) Conscientiousness – The number of goals of which a person strives hard to achieve c) Negative emotionality – The extent to which an individual can remain poised, calm, resilient and secure d) Extraversion – The level of comfort a person has with interpersonal relationships e) Openness – An individual’s flexibility in terms of beliefs and interests (Abelson, 2006) Attitudes and Individual Behavior Attitudes are the beliefs and feelings that people have regarding certain ideas, situations or other people. Cognitive dissonance occurs when an individuals encounters other people who does not share his or her attitudes. The element of attitudes and individual behavior believe that members of an organization behave the way they do because it is their means of dealing with people who possess attitudes that are different from theirs. For an organization to be productive, its member must learn how to respect each other’s differences and work as a team despite their diversity in beliefs, attitudes and values (Abelson, 2006). Work-related Attitudes It must be noted, however, that individual behavior in an organization can also be influenced by attitudes that were developed in the workplace. Some examples of work-related attitudes are the following: a) Job Satisfaction or Dissatisfaction – An attitude that reflects the amount of pleasure or fulfillment that an individual achieves from his or her work b) Organizational Commitment – An attitude that measures a person’s degree of affinity with the organization itself c) Affect and Mood in Organizations i. Positive Affectivity – A tendency to exhibit an overall sense of optimism and well-being; sees things in a positive light ii. Negative affectivity – A tendency to exhibit an overall sense of pessimism and gloom; sees things negatively (Abelson, 2006). Perception and Individual Behavior This element defines a person’s behavior as a result of his or her perception, or the set of processes by which he or she becomes aware of his or her environment and starts to interpret information about it. One of the most detrimental forms of perception is selective perception, or the practice of disregarding information that a person feels uncomfortable with or goes against his or her own beliefs. Selective perception may lead to stereotyping or the usage of a single attribute to categorize or label other people. Selective perception may also result in scapegoating or making other people take responsibility for one’s own faults and shortcomings (Abelson, 2006). Stress and Individual Behavior Stress is â€Å"an individual’s response to a strong stimulus,† called a stressor (Ableson, 2006). The general cycle of the human body experiencing and recovering from stress is the General Adaptation Syndrome (GAS). Often caused by task, physical, role and interpersonal demands, one of the major effects of stress is burnout, or the feeling of exhaustion produced by undergoing stress for prolonged periods of time (Abelson, 2006). Experts categorized people into two types, depending on how much they can endure stress. â€Å"Type A† people were those who are very competitive, hardworking and are extremely particular when it comes to time. â€Å"Type B† people, on the other hand, were those who were not as hardworking, dilligent and time-conscious. It was said that â€Å"Type A† people were more likely to experience burnout than â€Å"Type B† individuals (Abelson, 2006). Creativity in Organizations This element stresses the importance of an organization’s creativity in affecting the behavior of its members. An organization that is always able to come up with new ideas or new perspectives that will improve existing ideas have a greater chance of improving productivity among its members than an organization who strictly adheres to convention and does not welcome innovation. Types of Workplace Behavior The effectiveness of an organization is very much affected by workplace behavior, or the pattern of action exhibited by its members while working. Workplace behavior is categorized into four types: a) Performance Behaviors – The â€Å"total set of work-related behaviors that the organization expects the individual to display† (Abelson, 2006). An organization’s performance behaviors is usually indicated in its manual for its members. Performance behaviors are one of the organization’s ways of communicating to its members what are its objectives and how will these be attained. b) Withdrawal Behaviors – Characterized by the absence of an organization’s members i. Absenteeism – When people develop a habitual pattern of not showing up for work ii. Turnover – When people resign from their jobs c) Organizational Citizenship – When people display behavior that contributes positively and immensely to their organization. d) Dysfunctional Behaviors – Behaviors that are detrimental to organizational performance (e. g. stealing office property, fighting in the office premises, reporting to work in improper attire, etc. ) When a person shows dysfunctional behavior, he or she is sending the message that he or she does not belong to the organization that he or she joined and that he or she has contempt for those who do. In addition, the person who exhibits dysfunctional behavior also has contempt for the organization itself, as well as for its objectives (Abelson, 2006). Conclusion An organization is composed of individual members who have different backgrounds, beliefs, values and principles. Hence, it is very crucial to train them how to work harmoniously with one another despite their differences. By identifying the elements of individual behavior in an organization, employers can establish standards and rules that are firm but at the same time considerate towards the workers’ needs. Not only will the company prosper; the employees will also become better workers and persons as well. References Abelson, M. (2006). Chapter 15 – Basic Elements of Individual Behavior in Organizations. PDF File. Retrieved June 2, 2008, from http://wehner. tamu. edu/mgmt. www/mgmt. 363/non-business_363/Chapter%2015%20%20-%20Griffin%208th%20Edition. pdf. Answers. com. (2008). Organizational Behavior. Retrieved June 2, 2008, from http://www. answers. com/topic/organizational-behavior? cat=biz-fin Northeastern University – College of Business Administration (NEU-CBA). (n. d. ). Human Behavior in Organizations: An Introduction. Retrieved June 2, 2008, from http://web. cba. neu. edu/~ewertheim/introd/introd. htm