Development of Translation Studies and Approaches

Development of Translation Studies and Approaches Introduction The present monograph is an attempt to demonstrate the fact that Translation Studies is not a mere branch of linguistics but an extensive discipline with many branches and very significant results. In the next pages, there will be four main parts: the first part will focus on the development of translation studies from writings on translation to translation studies as an academic discipline. The second part will deal mainly with the Islamic culture and its principles, and will try to give an answer to the question Is the Islamic culture translatable? The third part will be an introduction to the different types of culture and will show their different levels of untranslatability. The same part will also focus on the translators skills introducing them as major factors leading to a better target text. As a final step, the fourth and last part will link translation to the Islamic culture, in an attempt to highlight the untranslatability of the Islamic culture in the Quranic discourse, especially the material side of it, and also to state the comments of Muslim scholars on the translations of the holy Quran. Translation is a process based on the theory that it is possible to abstract the meaning of a text from its forms and reproduce that meaning with the very different forms of a second language. Translation, then, consists of studying the lexicon, grammatical structure, communication situation, and cultural context of the source language text, analyzing it in order to determine its meaning, and then reconstructing this same meaning using the lexicon and grammatical structure which are appropriate in the receptor language and its cultural context. (Larson l998, p. 3) In practice, there is considerable variation in the types of translations produced by translators. Some translators work only in two languages and are competent in both, while others work from their first language to their second language, and still others from their second language to their first language. Depending on these matters of language proficiency, the procedures used will vary from project to project. On the development of translation studies I see translation as an attempt to produce a text so transparent that it does not seem to be translated. A good translation is like a pane of glass, you only notice that its there when there are little imperfections- scratches, bubbles. Ideally, there shouldnt be any. It should never call attention to itself. Introduction First, it has to be clearly asserted that there exist many traditions concerning the first writings on translation, and as it is impossible to mention all of them, the focus will be about Europe and the Arab world. This chapter deals with the emergence of the earliest writings on translation and also the birth of the new discipline translation studies in the last few decades. Writings on Translation Europe Among the first writings on translation were Ciceros[1] Libellus de optimo genere oratorun, Horaces[2] Ars poetica of circa and the translation of the Bible as a practical side. For this reason, Europeans believe that translation started with the Romans and the Greeks, but it is very important to bear in mind that translation might have started so long before. And there are proofs for that in many parts of the world. Hung and Pollard (1998:366) claim that there were government officials with responsibility for translation in China 9th century BC. But Cicero and Horace gave much importance to the problems of translation, produced different theories and highly influenced the next generation of translators. It is they who initiated the distinction between word to word and sense for sense translation, which retains its significance till now[3]. It is a fact today that India, china, Iraq and Spain have in many ways shaped the European culture. In the ninth and tenth century in Baghdad the scientific and philosophical works of ancient Greece were translated into Arabic, with the emergence of the famous library called beitu al hikma established by the Abbasside khalifa Al Mamoon. Those translated into Arabic books which transmit the Greek Culture, including religions, mythology and philosophy, spread to Europe through Spain which was at that time under Muslim governance. Later on, with the school of Toledo, translations were made from Arabic to Latin and helped in the European Renaissance. Another important tradition that was influential in Europe is Bible translation. It is believed that with the translation of Bible started the first thoughts about translation theory. It was very important, for Bible translators, at that time, to respect the sacred scripts, and at the same time to guarantee that the target text would be understandable after translation. The first translator to complete the translation of the Bible into English is John Wycliffite who believed that everyone in the world should have access to the word of God in ones language. After that came the translation made by forty-seven scholars and translators, eight years after the accession of King James to the English throne[4], which is the principle version adopted in many Christian countries. The modern period of Bible translation started by the revisions of the Bible, and new translations have been made. Nida (1998:27-28) says that Bible translators (in the modern period) often work in teams of three to five full time translators. One notices that Bible translators in the modern period made great efforts to make the target text as clear and understandable as possible, without neglecting the addition of the necessary background information using the footnote system and other techniques in order to respect the original text. The Arab World The early translations in the Arab world date back to the period of Syrians. They translated into Arabic a large heritage. Syrians were highly influenced by the Greek translations. Syrians translations were more literal and faithful to the original claims Ayad (1993:168, qtd by Addidaoui, 2000)[5]. According to Addidaoui, Jarjas was one of the best Syrian translators; his famous Syrian translation of Aristotles book In The World was very faithful and close to the original. In addition to that, the coming of Islam was very significant to the development of translation in the Arab world; Prophet Mohammed peace be upon him tried to spread Islam through different means. One of those means was communication; he communicated with Jews, Romans and others, and that is what pushed him to encourage the learning of others languages and to look for translators to help in communication. At that period of time, Prophet Mohammed exchanged letters with kings of Persia, Syria, Jews and Rome, and Zaid Ibn Tabet was the Prophets translator. The history of translation in the Arab world highlighted also the name of Al Jahid; one of the important theorists in translation. The theories of Al Jahid are still used today by many professional Arab translators. Al Jahid (1969:75) says: the translator should know the structure of the speech, habits of the people and their ways of understanding each other.[6] In addition to the structure and the habits, Al Jahid talked also about the significance of re-translating and put a wide range of theories in his two books Al-Hayawan (1969) and Al-Bayan WA Attabyyin (1968). In short, the history of translation in the Arab world knew many changes, and became very rich in theories. New theorists appeared in each era with new perceptions and new ways of analyzing. Translation in the Arab world, today, started to develop, and new fields of research in translation appear each year, especially with the efforts of the Arabic Academia in Translation studies. Translation Studies: An academic Discipline Translation studies is an academic discipline which concerns itself with the study of translation[7]; the term today is understood to refer to the study of the academic discipline at large, including non literary translation, interpretation, pedagogy and other issues. As an academic discipline, translation studies is just a few decades old. Starting from 1950, scholars and experts were interested in forming coherent theories and conducting research on translation, but it is also true that not so much had been done within the framework of this new discipline, and there are still issues to be analyzed and discussed. That is because scholars went deeply in relating translation studies to other disciplines such as psychology, anthropology and, very recently, cultural studies. One has now to acknowledge the fact that translation studies as a discipline found its place among other academic disciplines and has become independent. Thanks to the Dutch scholar James S. Holmes, translation studies is defined as a discipline being concerned with the complex problems clustered round the phenomenon of translating and translations (Holmes 1988b/2000: 173) Mona baker, in 1997, stated that the new discipline is very rich and it brings together scholars from a variety of more traditional disciplines.[8] The Islamic culture If everybody is looking for it, then nobody is finding it. If we were cultured, we would not be conscious of lacking culture. We would regard it as something natural and would not make so much fuss about it. And if we knew the real value of this word we would be cultured enough not to give it so much importance. Introduction In the present chapter, several points are to be accentuated. First, the notion of culture; what is meant by the word culture from different points of view. Second, I will try to relate culture to Islam; I will define the Islamic culture and discuss its levels and I will mention some principles of the Islamic culture and hopefully clarify them. The last point to be dealt with is the translatability of the Islamic culture; to what extent is the Islamic culture translatable? The notion of culture Culture is the customs, ideas, civilization, etc. of a particular society or a group of people[9]. It is a set of ideas, beliefs and ways of behaving of an organization or a group of people[10]. The notion of culture is quite very hard to define. The two meanings stated above are the most widespread; they define culture as a summary of human gaining in its interaction with its physical and social environment and religious sources[11]. It is extremely necessary to keep in mind that there are some dominant cultures, may be for the reason that they are powerful, and as a result influential. Translation, involving the transposition of thoughts expressed in one language by one social group into the appropriate expression of another group, entails a process of cultural de-coding, re-coding and en-coding. As cultures are increasingly brought into greater contact with one another, multicultural considerations are brought to bear to an ever-increasing degree. One is not just dealing with words written in a certain time, space and sociopolitical situation; most importantly it is the cultural aspect of the text that should be taken into account. The process of transfer, i.e., re-coding across cultures, should consequently allocate corresponding attributes vis-à  -vis the target culture to ensure credibility in the eyes of the target reader. Indeed, correct translation is not word for word substitution from one language into another, but it requires some understanding of the way people live and think. The meaning of a word in a language is derived from its culture and represents the main connection between language and culture. Religion and culture It is universally acknowledged that religion represents the very first element in a group of peoples culture which noticeably influences their way of living. For this reason, peoples cultures differ as the religions differ. It is a fact that most of the expressions used, by a group of people, in the language of everyday life is generally based on religious vocabulary. One may discover the culture of the others only through their speeches, especially those people who keep on being faithful to the religious language. Muslims, for instance represent the most noticeable case for there are many Quranic expressions in Muslims daily life; in Moroccan Arabic it is common to say: . This expression is derived from the Quran they said pray to your Lord for us, that He may make clear to us what kind it should be. They said pray to your Lord for us, that He may make clear to us what its color should be.[12] This expression is used in the Moroccan Arabic to express how difficult it is to do or possess something. The principles of Islamic culture One of the dominant cultures today in the whole world is the Islamic culture. This culture has two main aspects: the first is stable (Sacred Sources) and the second is changing (the interaction with environment).[13] The Islamic culture, as all other cultures, has principles most of which are shared with other human communities: Respect of the other. Co-operation with others. Reliance on science and knowledge. Mutual help and support. Disapproval of wrong deeds. These are considered the most important principles of the Islamic culture. The Islamic culture: Translatable? The question that can be raised, in this part, is: to what extent is the Islamic Culture Translatable? It is a fact that the Islamic culture shares a lot in common with other cultures with different religions. E.g. the word exists in some other languages, the speakers of which also believe that there is one  «God ». As a result, the word Allah is translatable. But there are words and senses which are specific to the Islamic culture, and which will be dealt with in the last part of this paper. This highlights the fact that the terms dealing with the religious aspects of a culture are the most difficult, both in understanding the SLT and providing the best equivalence in the TLT, Larson (1984:180). The second point which is important as well is that sameness cannot exist between two languages, Bassnett (1991:30), for the reason that the TL reader is not aware of the different aspects of meaning involved. Cultural untranslatability A translation is no translation, he said, unless it will give you the music of a poem along with the words of it. Introduction Modern linguistic studies showed that language is not a mere physiological, but also a cultural phenomenon, and translation is by nature a very important aspect in cross-cultural communication. The role of translation, therefore, is to introduce one culture to another by means of translating. But very often cultural factors become the barrier in translation and result in untranslatability. Types of cultural untranslatability According to some translation scholars, such as Nida, there exist five distinct types of culture: historical culture, geographical and psychological culture, material culture, customs and traditions as well as religious culture. Historical Culture It refers to the culture settled and formed during a nations development. The historical culture differs from one society to another because the historical development differs as well. This kind of difference impedes intercultural communication. To best illustrate this impediment, Adams apple, which refers to the lump on the front of a mans throat, can never be translated into Chinese except by its literal meaning because this term is originated from a Biblical story. Geographical and psychological culture Different nations geographical and psychological culture is also a main barrier in translation. Because of the different geographical environments and different nations mentalities, the same word will have totally different meanings in two different cultures. East wind in Japan and English is a vivid example. Japanese people favor the east wind, for it is always a symbol of spring and warmness while people in Britain dislike the east wind, because the east wind is from the northern part of the European continent, so it always symbolizes coldness and sadness. In Britain the favorite wind is the west wind. That is the reason why word for word translation never works. Also meanings of some colors are different. In English, green is always connected with envy and blue with moon, so there are such expressions green with envy and once in a blue moon. Those expressions cannot be translated into Arabic using the words green and blue. Thus, they are translated as - instead. Material culture One should pay much more attention when translating words which reflect the material culture. For example, the word cricket is an important word in the English language, for it is a popular outdoor game in Britain, and plays an important role in peoples daily life. The following saying It is as significant as a game of cricket. best illustrates this point. If we want to translate this sentence, we should add some background information for the TL reader considering that playing cricket is not widely spread in other countries. Another example is the term meat technologist. Moroccan readers may feel confused if the term is translated as . While according to its cultural background, this term simply means the butcher, because meat technologist is a euphemism for the butcher in western countries. By using this term, butchers may think highly of their profession. Food is for many the most sensitive and important expression of national culture; food terms are subject to the widest variety of translation procedures (Newmark, 1988:97). The terms coming under this category are further complicated due to the foreign elements present. One such case is the reference to the brightly colored pà ¢tisseries tunisiennes. Translating according to the French idea of pà ¢tisseries would imply using the English cakes or pastries yet in the context of Tunisian culture this hardly seems appropriate, bearing in mind the difference in form of the TL reference. This illustrates the theory developed by Mounin (1963) who underlines the importance of the signification of a lexical item claiming that only if this notion is considered will the translated item fulfill its function correctly. In this case the translation as sweets seems to correspond to the idea of the original signification, even if it is a more abstract translation of the French original, and is the refore more appropriate concerning its function in the TT than a translation of formal equivalence. Another example of material culture includes an eponym, namely bouteilles de Sidi Brahim. In France this low-quality, Algerian wine is widely known and is the traditional drink with North African dishes, therefore widely sold in supermarkets as well as this type of small shop. This example can be seen as corresponding to the new ideal reader as described by Coulthard, having different cultural knowledge (Coulthard, 1992:12) as an English-speaking reader would not necessarily know the name of this wine and even less its associations. By using strictly formal equivalence, all meaning would be lost. It would however be possible to neutralize the original term Sidi Brahim by translating as wine or else to introduce a form of componential analysis, translating as cheap, Algerian wine. Sidi Brahim being the area where the wine is produced, it seems appropriate to keep the original term in the TT but it is necessary to add a qualifier, here wine. In this way, although the cultural implicati ons are not as strong as for an initiated French reader, the information is passed on and elucidated by a qualifier. The cultural implications automatically understood by the ST reader, namely the notion of cheap, low-quality wine, are not however conveyed, the emphasis in this context being on the exotic nature of the product as conveyed by Sidi Brahim and not on the low cost. Customs and traditions The different customs and traditions in the daily activities around the world reflect the different cultural mentalities. For instance, In China, when people meet each other in the street, they always greet like this where will you go or what will you do. In fact, this kind of greetings is very rude and impolite in western countries, for it is an interference with privacy. Instead, they are translated as hello good morning or how are you. Religious culture Religious culture means the culture formed by a nations religious beliefs and common sense. This type of culture usually impedes the transfer of meaning to a TL since different peoples have different religions. The phrase ( ) is an Arabic term God willing or If it is Gods will is a good example. It derives from Islamic scripture, Surat Al Kahf (18):24: But only If God wills! And remember your Lord when you forget This phrase is now used excessively in Moroccan Arabic. Unfortunately, it is often used to delay events or to avoid giving a definite answer. Levels of Cultural untranslatability Catford states that Cultural untranslatability takes place when a relevant situational feature in the SL is absent in the TL. This cultural untranslatability has different levels. The level changes for the reason that some words are completely untranslatable whereas other words are very hard to find equivalence to in the TL. For this specific reason, the translator has to be skillful and experienced. The translator has to be bilingual as well as bicultural in order to have a better TLT. The translators skills: an important factor It is now a common belief that the translators skills play a major role in delivering a good translation. A good translation is one that carries all the ideas of the original as well as its structural and cultural features. Massoud (1988)[14] sets criteria for a good translation as follows: A good translation is easily understood. A good translation is fluent and smooth. A good translation is idiomatic. A good translation conveys, to some extent, the literary subtleties of the original. A good translation distinguishes between the metaphorical and the literal. A good translation reconstructs the cultural/historical context of the original. A good translation makes explicit what is implicit in abbreviations, and in allusions to sayings, songs, and nursery rhymes. A good translation will convey, as much as possible, the meaning of the original text. Enani (1994:5)[15] defines the translator as a writer who formulates ideas in words addressed to readers. The only difference between him and the original writer is that these ideas are the latters. Another difference is that the work of the translator is even more difficult than that of the artist. The artist is supposed to produce directly his/her ideas and emotions in his/her own language however intricate and complicated his/her thoughts are. The translators responsibility is much greater, for s/he has to relive the experiences of a different person, states Antar S. Abdullah[16]. To conclude, the above analysis shows that translating is an activity which inevitably involves at least two languages and two cultural traditions (Toury, 1978: 200)[17]. As this statement implies, translators are permanently faced with the problems of how to treat the cultural aspects in a source text (ST) and of finding the most appropriate technique to successfully convey these aspects in the target language. Translation and the Islamic culture Indeed, there has come to you light and a clear book from Allah; with it (the Quran) Allah guide him who seeks His pleasure into the ways of safety and brings them out of utter darkness into light by his will and guides them to the right path. (Almaidah V: 15-16) Introduction The Quran, for the Muslim, comprehends the complete code for all human beings to live a good, chaste, abundant and rewarding life in obedience to the commandments of Allah. It is the chart of life for every human being, and it is the constitution of the Kingdom of Heaven on Earth. The Quran was an oral text throughout the lifetime of Muhammad. It was also a fluid text. The complete text resided only in the memories of Muhammad and his followers. As he added verses and reorganized the text, his followers would rememorize the text in the light of the additions or edits. This means that the Quran was a living text during the lifetime of Muhammad. Certain verses revealed to Muhammad were later repudiated by him as satanic verses revealed not by Gabriel but by Satan. These verses were expunged from the text that so many had memorized. The untranslatability of the Quran Because the Quran is for every human being, it transcends the boundaries of the Arab world and goes beyond it. The Quran is addressed to all peoples without exception. It carries a universal message to all human beings regardless of their race or color. It is true in our days that the translation of the Quran represents one of the most important elements in the Quranic studies, mainly, because it is the first book non-Muslims encounter when attempting to well understand Islam. The Quran exists in its original language, i.e., Arabic. Some Muslim scholars agree that the true Quran is in Arabic, in its original wording as revealed to the Prophet Muhammad (peace be upon him); therefore, it should only be recited in the Arabic language. The translations however are the work of humans. And since these translations subtly change the meaning, they are often called interpretations. For instance, Pickthall (1930) called his translation The Meaning of the Glorious Koran rather than simply The Koran. Part of the miracles of the Quran is said to be based on Ijaz , or Inimitability. Even for native Arabic speakers, the Quran is a difficult document. Its archaic language and verse structure are difficult hurdles to cross. People always admitted their inability to produce something similar to the Quran. And the translations of the Quran are considered, by some scholars, to be one form of trying to produce a similar Book. Translators of the Quran, it is important to note, encounter many difficulties in the process of translation. Those difficulties encountered are due to different reasons. First, some verses in the Quran complement each other, for that reason the translator of the Quran has to go back to the related verses in order to translate one verse; this stresses the idea that word for word translation is not to be used, especially in this context. The verse best illustrates this difficulty. This verse has two meanings: an internal meaning which is, trading is licit while usury is illicit, and it has also an external meaning: the two terms are different; they are not the same. This second meaning is not included in the text, but understood when one goes back to the previous verse: The external meaning, it has to be clear, is necessary in order to understand and translate a verse of the Quran. And that is the reason why some of the early translators of the Quran fell in ambiguities. The second problem that impedes the translation of the Quran is that some verses may be general; the form used in those verses includes everything, but the meaning of the verse is related to another verse which is specific. The verse: is considered a vivid example in this case. The reader cannot know the religion of the slave to free. But, if the translator goes back to the verse 92 of Surat Anissà ¢: The question of whether or not one should attempt to translate the Quran should be seen, mainly, in the context of translatability in general, instead of always relating it to the Arabic language. The Material Culture of the Quran Material culture includes all of the physical objects that people create and give meaning to. Clothing, architectural elements, and handmade carpets would be examples. An object only becomes part of culture after meaning has been given to it. Human beings perceive and understand the material things around them as they have learned to from their culture. In Arabic, there exist many terms that, even if they have their equivalence in other languages, they cannot be easily translated because they have a particular connotative meaning. Larson (1984: 132) warns the translator of the problems of the SL connotative meaning. In some verses of the Quran, there is reference to the donkey and the dog. Those two words have a negative connotation in Arabic, but they are neutral when translated into English for instance. The two words, in English, have a different connotative meaning. For example, the word dog is a symbol of loyalty (the dog is the mans best friend), whereas the donkey is considered, in the Islamic culture, a symbol of utter stupidity. Translation of the Quran and the Muslim scholars Because the Quran stresses its Arabic nature, some Muslim scholars believe that any translation cannot be more than an approximate interpretation, intended only as a tool for the study and understanding of the original Arabic text. They argue that the Quranic text cannot be reproduced in another language or form. Furthermore, an Arabic word may have a range of meanings depending on the context, making an accurate translation even more difficult. This factor is made more complex by the fact that the usage of words has changed a great deal between classical and modern Arabic. They argue also that the task of translation is not an easy one; some native Arab-speakers will confirm that some Quranic passages are difficult to understand even in the original Arabic. As a result, even Quranic verses which seem perfectly clear to native speakers accustomed to modern vocabulary and usage may not represent the original meaning of the verse. The original meaning of a Quranic passage will also be dependent on the historical circumstances of the Prophet Muhammads life and early community in which it originated. For this reason, one finds a detailed historical background in the introduction of any interpretation of the Quran. Conclusion The four parts discussed in this research project are not to be viewed as complete products, but they need to be polished and enriched further with other examples. The four main parts of this monograph seem to be very distinct, but, at near scrutiny, these parts are so closely linked because they share the same aim which is to highlight the fact that translation, as a field of knowledge, is very rich, and may be related to many other fields. As an interdisciplinary discipline, translation studies borrows much from the different fields of study that support translation. These include comparative literature, computer science, history, linguistics, philology, philosophy, semiotics, terminology, and so forth. The present monograph, being an attempt to relate translation to other fields, tries to bring together translation and Islam in an attempt to show the untranslatable side of the Islamic culture, starting with a definition an

Define The Phrase Organizational Politics Commerce Essay

Bearing in head the theories you have read so far, and with particular mention to theories of individuality, you are asked to utilize your hunt accomplishments to happen out what research workers are stating about the nature and intent of organisational political relations. For 30 % of your concluding class, you are required to compose an essay of about 3,000 words, to be submitted via Turnitin.com ( category ID is 3177884 and the watchword is unity ) . Do non subject until after 20 April, 2010In the context of an organisation with which you are familiar, depict the function and extent of organisational political relations. Describe the intent for which you perceive political action to be used in your organisation, and whether the effects are good or otherwise for the organisation. Explain what the deductions are for effectual communications within the organisation.Extra note: It should be clear that as the class coordinator, I perceive there to be a strong connexion between â€Å" theories of individuality † and â€Å" organisational political relations † You may non hold, and I am really happy either manner, every bit long as you take the clip to analyze the grounds for and against such a connexion, and do your instance consequently. Your essay will be marked in conformity with the undermentioned scheme: Standard Mark Essay demonstrates the ability to critically measure anterior literature on the subject 30 Essay demonstrates a good apprehension of the theories relevant to issues of individuality and organisational political relations 30 Essay demonstrates the ability to concept and pass on logical and persuasive statements backed up with approriate commendations from literature. 30 Essay is good structured, grammatical and proof read. Citations are decently formatted to APA manner. 10 Entire 100 % Start reading now! Do non get down composing until you have gained sufficient scholarly cognition to warrant that action. Punishments will use ( as per the class lineation ) for lateness or important going ( over or under ) from the suggested word count Pursuit ofA individualA agendasA and opportunism in an organisation without respect to their consequence on theA organization'sA attempts toA achieveA itsA ends.ORGANIZATIONAL POLITICSWhen we heard about the word political relations, most people find the negative intension. Its really rare when word political relations use in a positive mode. Political accomplishments can be leveraged to pull strings others and can be used to act upon them to accomplish more than they thought possible. When we struggle to happen out the right manner and non able to win in our several watercourses, we ever criticize others for being excessively political and and playing dirty fast ones. Different people have different perceptual experiences about organisational political relations, it may be positive or negative, good or bad depends upon the individual to whom you ask. Organizationa political relations sometimes taken as a informal manner to do attempts to act upon different people and organisation to accomplish single ends and aims. In organisation point of position, if single is holding power he/she must be careful to do usage of power to act upon the manner which is good for the organisation to accomplish awaited ends or aims and besides their personal growing. For the success of any organisation and to accomplish high public presentation moving politically or political behavior is slightly indispensable. When we think about our workplace where we work, there are tonss of people to whom we have to interact or we have the relationship in one sense. By coordination of everybody in the relationship, we are able to carry through our work. When there is a soothing relationship among all people, more likely you are acquire along and travel in front. When everybody tries to work seriously in the relationships, everything will be given to work good. But unluckily few people ever try to work excessively difficult to acquire in front by ruling in their on the job relationships instead than their work. Sometimes people involved in making duties and all kinds of political plotting in work that leads to a politically charged work environment. Its erstwhile rather thwarting to work in an environment where political relations supersede over competency and accomplishments. It sometimes hard for the employee who is new to an organisation or holding less experiences in covering with these sort of polit ically filled state of affairss. To acquire rid of political state of affairss in an organisations, we need togo through a proper channel to avoid compromising farther. We need to speak to the people straight to decide the affairs and if direct conversation with the people non doing adequate advancement in resoving the things so its better to intensify it to the supervisor or managerial degree. Sometimes it happens that directors besides involves in the political state of affairs so in thi instance you need to take the advice of the human resource director for farther actions. Politicss and Organizational power plays an of import function in an organisation. In some of the organisations it does n't count at all but insome of the organisations its like a blood athletics. There are certain factors which can be used to cognize how of import is political relations for an organisation — Quality of coommunciation between theworking squad and the higher-ups in the undertaking and in the section — How freely people can pass on within their squad members or with the section caputs — By larning different organisational civilization — Notice employees are blandishing their directors or foreman and affecting in otiose things for self publicity instead than difficult work, you will come to cognize the organisational manner of honoring people on their behavior Its better to unattached with political relations in an organisational and maintain your relationship unfastened and friendly and accrue web with assortment of people. After a considerable sum of clip you spend in the organisation, you will come to cognize the organisational civilization and how much you want to affect in organisational political relations maintaining in head to accomplish your personal aims. Organizational political relations is seemingly have a negative image in an organisation but it non so inherently bad. Its better to aware about different potentially rough facets of organisational political relations in order to minimise the negative consequence. Sometimes new employee to an organisation without cognizing the civilization and political accomplishment and consciousness, there would be a opportunities of acquiring immersed in narrow minded political relations and destructive power battles. I think workplace Politics is an indispensable and natural portion of an organisation and employees with different involvement and mentality are their assets. To be successful in the organisation, one should ever be engaged in political relations merely in positive sense. Its non like people are ever positively involved in political relations, some of the employees in a negative sense usage political relations by affecting in use, hidden planning for personal additions. Peoples affecting in these types of behavior are non considered as sanctioned by the organisation. Sometimes these types of behavior involved put excess attempts informely to acquire blessing for a particular undertaking, utilize improper channels to take attending during all the official events to foreground ourself in forepart of senior directors during the clip of publicities. Sometimes people who are non affect in any sort of such behaviour feel themselves on a trench because of the unjust determinations of the se nior directors of the organisation in footings of publicity, wagess and grasp. This is sometimes I feel is a loophole in the direction of an organisation by non acknowledging the valuable work done by an employee who did n't be a portion of political behavior or ego functioning behavior. If the company is over driven by these sort of political behavior, so employees start experiencing frustrated in the company, there will be less occupation satisfaction and he/she start executing worst in the organisation. This sometimes become an alarming issue for the Human resource people, if employees start go forthing occupations often merely because of negative political relations been played in their undertakings. Organization demands to believe about the solutions related to minimise the negative side of the political behavior which is good for maintaining their assets satisfy who are non really involved in the organisational political relations. There should be an equal and unfastened system to garner information about the undertakings for each and every employee, leaders can promote project members to organize a theoretical account demoing collaborative behavior in all facets of work and besides its should be informed ab initio that doing political schemes will non be remunerated or tolerated in the organisation. The Prominent ground what I understand of utilizing political relations in an organisation is because of the competition among the employees to derive power and leading. Political power sometimes use to understand what people really desire or fear and use that understanding to act upon their behavior. This help them to understanding organisation civilization, visualise the the ends and aims of company every bit good as personal. There surely a negative side of the organisational political relations with backstabbing, use, flattering, corrupting but the key to a succesfful calling is to keep a healthy relationship and repute among all the employees in a company. You want to act in an organisation as a nice participant and attempt to do win- win state of affairs in different stages profiting the company every bit good. You need to keep unity while constructing relationships. Organizational political relations is closely related to Leadership properties and it can be understood by the fact that leading ever occurs in the context of bulk or a group where members are ever influenced by leader to guarantee they are focused towards accomplishing awaited ends or results of the workdone. Political environment in an organisation is really much impacted by a leader through authorization, influence and power under different fortunes and its clearly seeable during nonsubjective scene, determination devising, promoting people in a group, interaction in a squad with members to accrue relationships etc. Leadership qualities which developed internally in the organisation in the person have advantage of apprehension of general political relations bing in the several organisation. While leaders join the organisation subsequently or new joiners will hold to put some clip ab initio to larn and understand the prevailing political relations through interaction between the gr oups and senior employees in the organisation. They must be focussed while interaction and assorted organisational activities to understand the flow of information that initiates political clime in the organisation. From organisational point of position, it ‘s really indispensable for the leaders to take the advantage of the political accomplishments and the environment to maximize the organisational productiveness in footings of result and satisfaction degree of the employees. Individual and organisational ancestors can boh take to political behavior: Individual Ancestors: There are figure of latent political ancestors of political behavior in an organisation. Employees holding effectual political accomplishments are more successful at their occupations or atleast in act uponing different people, co-workers, higher-ups etc and besides they can do a difference in doing schemes for accomplishing organisational ends and aims. If single are more profoundly involved in assorted activities in an organisation or extremely invested in an organisation either financially or emotionally so there are more opportunities for them to affect in political behavior. Besides there is one more strong ground to attach politically with the company, if persons anticipate they will be successful in altering the result of the company, more likely they will hold a considerable part in making a political clime. If they think they can act upon an result so they might pass more clip and resources to consequence the result. Organizational Ancestors: Any sort of uncertainness in an organisation can associate to organisational political relations. For illustration When employees are in the province where they can non experience comfy with their occupation duties, they observe the organisation as more political. This function based uncertainness allows employees to negociate and redefine their responsibilities and functions in the given fortunes. Uncertainty besides prevails during publicities and rating of the public presentation, sometimes it leads to a extremely political behavior like feeling direction throughout the organisation. Actually employees at the lower degree of organisations assume their organisation excessively driven by political relations, who are non satisfied with their occupations and misanthropic about future success in their organisations..

Icas Inkwell Essay

3.1.The weaknesses identifying in Inkwell Ltd are that one person operates the payroll system. Payroll and Personnel Database Clerk does not have enough experience and had only one day training to operate Sage. Employee is responsible for running two payrolls, a monthly payroll for management and salaries staff, and a weekly payroll for hourly paid staff. Recommendations to avoid errors and potential fraud are to appoint another person to overview and check the work. Another option is to employ second trained person or train one of the current employees to help Payroll and Personnel Database Clerk in duties, as well as replace in case of illness or holidays or to train one of the current employees from another department. 3.2.Company’s employees do not comply with the policy. Passwords are not kept secret and had not been changed since they were set-up. Every computer uses the same password. Unauthorised people have access to the computers, which may lead to fraud. Change the password on each computer and remind everyone to regularly change it, for instance, every six months. In addition, arrange a meeting with the staff and explain the policy with examples what may happen, if the staff does not comply with the policy. Point out that, if the rules continue to be broken, disciplinary actions would be taken. 3.3.Shops, warehouse and administration staff does not have system to sign in and out when arriving and leaving work. All wages paid rely on managers’ honesty to provide accurate and honest information. Recommendation is to purchase software, for instance ‘BePunctual Biometric Time and Attendance Tracking Software for Employee’. As well as set up a Network where all computers can be connected and data is available to other departments. 3.4.All computers in the company work as stand-alone. There is no network set-up to allow transfer of data, as well as access shared files in case of absence of the member of staff. Very useful would be to set-up a network connected by one server, when computers would integrate. This would save time on writing e-mails and copying data.

Transgender Inclusive Healthcare A Hot Debate Topic Over...

Transgender inclusive healthcare has been a hot debate topic over the last couple of years throughout the world. Transgender inclusive healthcare is healthcare that provides covering for counseling, hormone replacement therapy, and gender confirmation surgeries. There are different ways for individuals, as well as groups, to move this discussion forward and make real change happen. This piece will look at three different feminist groups and how they would approach making transgender inclusive healthcare available for people. The Marxist feminists who believe capitalism is the key, radical feminists who believe a complete overhaul of the current societal norms is necessary, and lastly the liberal feminists who believe in the individualistic approach to issues. Media coverage of transgender people and their medical transitions appeared as early as 1952. Sweeping headlines across the country, including in The New York Times, Christine Jorgensen became a household name because she was th e first American to ever to have a sex change. Former Army Private Jorgensen was featured in the December 2nd, 1952 article â€Å"Bronx ‘Boy’ Is Now a Girl†. For her sex changed she had to travel to Denmark. Although people had begun to speak publically about transgender people and it was a known mental and medical condition, it wasn’t until 1966 when Doctor Henry Benjamin published The Transsexual Phenomenon, that doctors in the United States had a guide to follow in terms of treating transgenderShow MoreRelatedStephen P. Robbins Timothy A. Judge (2011) Organizational Behaviour 15th Edition New Jersey: Prentice Hall393164 Words   |  1573 Pagesand Retaining Diverse Employees 56 †¢ Diversity in Groups 58 †¢ Effective Diversity Programs 58 Summary and Implications for Managers 60 S A L Self-Assessment Library What’s My Attitude Toward Older People? 40 Myth or Science? â€Å"Dual-Career Couples Divorce Less† 47 An Ethical Choice Religious Tattoos 51 glOBalization! Images of Diversity from Around the Globe 54 Point/Counterpoint Men Have More Mathematical Ability Than Women 61 Questions for Review 62 Experiential Exercise Feeling Excluded