The great dichotomy: How experiences of history and transcendence explain Ukraine’s political life

The article uses Eric Voegelin’s ontology to address domestic processes in contemporary Ukraine. It explains how interpretations of experiences of history and transcendence evoke political order and justice. It also outlines the nature of political symbols deriving from these experiences. The article argues that Ukraine’s social architecture is constructed according to a set of arrangements that are generally regarded as moral and functional under given circumstances. As a result, it provides political elites a platform from which to build a plan of action and gain legitimacy. The article not only shows how Voegelin’s ontology can be used to explain Zelensky’s 2019 presidential election victory but also highlights its interpretative advantages over competing analytical approaches from within the frameworks of institutionalism and behaviorism.

Ngāti Tāwhaki ki Ngāpūtahi: A View on Enabling Their Social Architecture

<p>Socially Responsible Architecture is the way in which an architect practices architecture, but more so the way in which they relate and integrate their clients. This thesis explores the nature of a socially responsible architecture through a series of social interactions with the people of Ngāti Tāwhaki ki Ngāpūtahi. Aiming to understand what are the most appropriate design decisions for their architecture and their hapū's future. This thesis is chronologically taught by real people (the clients of the project) and the lessons learnt through my social interaction with these clients are attributed to the main contention of this thesis, Social Architecture. The design decision-making process for a newly proposed marae at Ngāpūtahi, in Te Urewera, is the means to which I understand how this process differs from mainstream or conventional architectural practice. The means to which I understand what the most appropriate way of practicing this architecture is through an understanding of Kaupapa Māori theory but more so understanding my clients through the relationships that I have formed with them. Within this thesis the nature of these relationships and the way in which they originated are explored. It is an exploration into not only the nature of this architectural project but also an exploration into how my contentions about the nature of this socially responsible architecture developed. Thus a personal insight into how my learning developed throughout the process.</p>

Ngāti Tāwhaki ki Ngāpūtahi: A View on Enabling Their Social Architecture

<p>Socially Responsible Architecture is the way in which an architect practices architecture, but more so the way in which they relate and integrate their clients. This thesis explores the nature of a socially responsible architecture through a series of social interactions with the people of Ngāti Tāwhaki ki Ngāpūtahi. Aiming to understand what are the most appropriate design decisions for their architecture and their hapū's future. This thesis is chronologically taught by real people (the clients of the project) and the lessons learnt through my social interaction with these clients are attributed to the main contention of this thesis, Social Architecture. The design decision-making process for a newly proposed marae at Ngāpūtahi, in Te Urewera, is the means to which I understand how this process differs from mainstream or conventional architectural practice. The means to which I understand what the most appropriate way of practicing this architecture is through an understanding of Kaupapa Māori theory but more so understanding my clients through the relationships that I have formed with them. Within this thesis the nature of these relationships and the way in which they originated are explored. It is an exploration into not only the nature of this architectural project but also an exploration into how my contentions about the nature of this socially responsible architecture developed. Thus a personal insight into how my learning developed throughout the process.</p>

Emotional Intelligence, Organizational Social Architecture, and Black Male Leadership

The Problem The leadership of Black male leaders is an under-studied topic in the leadership literature and more so in the field of human resource development. Moreover, traditional and contemporary leadership theories are universalized and have not adequately captured social and emotional issues encountered by leaders within their social identity location. A closer examination of this phenomenon is needed to close the gap in the human resource development literature as well as contemporary leadership theory. The Solution A qualitative study was used to examine the experiences of Black male leaders in an organizational setting using the frameworks of emotional intelligence and social architecture. Findings suggest that emotional intelligence explains why Black male leaders desire mentorship, need increased organizational support for psychological safety, use specialized strategies to deal with social and emotional distress, face barriers to acculturation into the workplace culture, draw on authentic leadership skills to face obstructions to leadership, and use code switching to navigate multiple identities. Recommendations are made for more inclusive mentoring programs that consider the needs of this underrepresented group. The Stakeholders HRD researchers, scholars, educators, practitioners, organizational leaders and others involved in diversity, equity, and inclusion work.

It’s in You: Structural Sin and Personal Responsibility Revisited

The language of structural sin is most often used to describe sin that inheres in laws, institutions, or social roles—in short, in the objective social architecture of our everyday lives. This article argues that structural sin should also be understood as including a subjective dimension, describing the determinate habits or dispositions instilled by sharing in the life of a particular society. Part of what is structured by structural sin, in other words, is agency itself. The reason that many theologians have resisted this idea is that it seems to undermine the conditions of moral responsibility. If our capacities for knowing and loving the good are always already concretely misshapen, can we rightly be held accountable for what we do? This article argues further that we can, drawing on the work of Judith Butler to sketch a fresh account of personal responsibility in the face of structural sin.

Changes in the social architecture of business model in the perspective of the Industry 4.0 concept

SummaryAfter three industrial revolutions, the fourth comes, which transfers production to sophisticated networks of companies equipped with intelligent devices, machines, means of transport, communicating with each other using modern technologies. It creates new challenges for industrial enterprises, it requires redefining existing business models. The development of the concept of Industry 4.0 forces modern enterprises to quickly and flexibly adapt to the changing conditions of the technological environment. This is reflected in the changes taking place in the area of social and technical architecture of business models.Industry 4.0 contributes to creating a new kind of interaction between people and machines. These interactions significantly affect the way work is done and the resource allocation in the social and technical architecture of business models.The aim of the article is to identyfy the changes taking place in the area of social architecture of the business model in the era of Industry 4.0.

The Social Architecture of Belonging in the African Pentecostal Diaspora

From megachurches in movie theatres to prayer groups held in living rooms, Pentecostals worldwide are constantly carrying out religious activities that ultimately aim to integrate diverse worshippers into the kingdom of God. Born-again Christians refashion their ‘ways of being’ by breaking down and re-establishing the interpersonal relationships shaped and changed by emerging diasporic modernities. I examined some of these changing ways of being by comparing the discursive practices of African Pentecostal pastors in Johannesburg (South Africa) and Bilbao (Spain). These case-studies demonstrate how these migrant-initiated churches create a ‘social architecture’, a platform on which African worshippers find social and spiritual integration in increasingly globalized contexts. I argue that the subdivision of large congregations into specialized fellowship groups provides African migrants with alternative strategies to achieve a sense of belonging in an expanding diasporic network. Their transformative mission of spiritual education, by spreading African(ized) and Pentecostal values according to age, gender, or social roles, helps to uplift them from being a marginalized minority to being a powerful group occupying a high moral ground.