HRM Essay Example | Topics and Well Written Essays - 2500 words - 7

HRM - Essay Example What’s more, the productive handling of conflicts provides the chance for all the parties to understand the diverse nature of people working within a specific environment (Pardey, 2007). This enables them to improve their methods of working and build a solid team that reflects the mission and vision of the organization. As inevitable as the conflicts between the employees are, organizations must strive to implement a sustainable conflict resolution program. The dominance of conflict often disrupts the departmental productivity, increases the rate at which good employees quit the organization, and reduces the morale of the company. Therefore, effective resolution of the conflicts within the workplace presents a chance for the organization to capitalize on the diversity of the employees and attain a comprehensive employee retention program. The first step towards logical resolution of workplace conflicts as Mrs. R.O states, involves the identification of the cause of the conflicts. The general distinctions of the conflicts at the workplace include the constructive and destructive conflicts. The constructive conflicts constitute disputes that have more benefits over costs. Such conflicts often translate into productivity to benefit the parties that are involved in the conflict. The constructive conflicts enable the team members to come together under the basic benefits from the conflict and strengthen their relationship. On the other hand, destructive conflicts present an opposite of the constructive conflicts. Such conflicts offer more harm and destruction to the organization and often bring no growth to the company. The major contributor to this conflict is unacceptable actions by two or more participants who perform actions that elicit resentment amongst the larger workforce. The continued actions by these parties

Plato Essays -- essays research papers

Plato was a philosopher and educator in ancient Greece. He was one of the most important thinkers and writers in the history of Western culture. Plato was born in Athens into a family that was one of the oldest and most distinguished in the city. His father Ariston died when Plato was only a child. The name Plato was a nickname meaning broad shoulders. Plato's real name was Aristocles. Plato had aspirations of becoming a politician, however these hopes were destroyed when his friend Socrates was sentenced to death in 299 B.C. Extremely hurt Plato left Athens and traveled for several years. In 387 B.C., Plato returned to Athens and founded a school of philosophy and science that became known as the Academy. Topics such as astronomy, biological sciences, mathematics, and political science w...

Macbet Act II Scene II Essay

This scene was one of the most significant, as it the scene where Macbeth murders Duncan, but feels remorse and guilt afterwards. The murder is not shown so that it is left to the audience’s imagination. Also, to signify that the murder has taken place, an owl shrieks. This was thought to be a sign of a bad omen, and it suggests that it is upsetting the natural balance of things (at that time people believed that everything had a natural order and to change this would change other things), as even the natural world knows that Duncan has been murdered. Shakespeare creates tension by setting the scene at night so that when Macbeth returned, Lady Macbeth did not know who it was at first and for a moment she thinks that Macbeth had not succeeded in killing Duncan and the attendants had woken up, and she says; â€Å"†¦th’attempt and not the deed confounds us†¦Ã¢â‚¬  meaning that if Macbeth only tried to murder Duncan and did not succeed then they would be ruined. Macbeth’s character so far is shown as noble and loyal, as in act 1 scene 2 Macbeth is talked about as being; â€Å"A good and hardy soldier† (line 4). In reward for his greatness, Duncan awards Macbeth the title of Thane of Cawdor (as the witches predicted). Macbeth does have some ambition, because when the witches tell him he is going to be king, he wants to speak more to Banquo about it. However, in his letter to Lady Macbeth, he says; â€Å"Art not without ambition, but without the illness should attend it† meaning that he would like to be king but not attain it by bad deeds. Lady Macbeth’s thoughts are that she wants Duncan to be killed. She calls on evil spirits to give her the strength to do it; â€Å"Come, you spirits that tend on mortal thoughts, unsex me here and fill me from the crown to toe topfull of direst cruelty; make thick my blood, stop th’access and passage to remorse† (Act 1 scene 5, lines 39-43) which means ‘evil spirits- make me as strong willed as a man and fill me with cruelty, and make me have no remorse’. The setting of act 2 scene 2 is Macbeth’s castle. This is shown as quit an eerie setting, as you can hear noises from the outside, and it very dark. Macbeth and Lady Macbeth are on stage. In lines 1-8, Lady Macbeth is feeling bold, from line 1; â€Å"That which hath made them drunk, hath made me bold†. She comments on how she had drugged the attendants, and she says in lines 7-8; â€Å"That death and nature do contend about them, whether they live, or die†. This shows that she is not really concerned whether they live or die. However, in line 9 she begins to worry that they have been caught, and also says; â€Å"Had he [Duncan] not resembled my father as he slept, I had done’t†, showing that she is not completely evil, as she could not murder Duncan as he resembled her father. At the end of the scene she becomes strong, as she takes the daggers from Macbeth (as he brought them back) and goes and puts them back. Macbeth’s mood is that of distress and remorse. This is shown by the fact that he accidentally brings back the daggers when he was supposed to place the by the attendants. This creates dramatic tension, as this would incriminate Macbeth and Lady Macbeth. At he end of the scene, Macbeth feels he can’t live with himself, and says in line 76; â€Å"To know my deed, ’twere best not know my self† meaning that if he is to acknowledge what he has done, he must assume a new identity, as a murderer, and forget who he really is. Dialogue on and off the stage is that of death. Lady Macbeth tries to reassure Macbeth that he has he has done the right thing, as he is very disturbed about what he has done. The dialogue also shows how the outside and natural world is reacting to what has been done; the owl hooting, the crickets crying, the knocking and also when someone laughed in their sleep and one cried â€Å"Murder!† (Line 25) The effect of these noises reflects the beliefs of that time that to change the natural order of things (how things naturally turn out) is to affect everything. It creates tension by suggesting that the outside world will find out and Macbeth will be punished. The audience’s response is that they feel that something supernatural is happening, due to the noises, and to the images Macbeth sees and sounds he hears, like the voice he hears (lines 44-46) saying he will sleep no more. When Macbeth first appears on the scene, his first words are (line 14); â€Å"I have done the deed. Didst thou not hear a noise?† The words ‘I have done the deed’ suggest that he cannot bring himself to admit what he has done. The words ‘didst thou not hear a noise?’ suggest that he expected to be caught, and that someone would have heard and come after him. His conversation with Lady Macbeth is that he is in some way shocked about what has happened. He says what he heard, and in lines 38-39, and 33-34, Lady Macbeth talks to him but he doesn’t hear her as he is too deep in his own thoughts. Macbeth uses short, sharp sentences; like â€Å"†¦ when?†¦As I descended?†¦Hark, who lies i’th’second chamber?†¦This is a sorry sight†¦Ã¢â‚¬  (lines 17, 19, 21 and 23), because he is repeating what happened, and he is very distraught about what he has done. This effects the audience by creating tension, as Macbeth see ms to have gone mad. In lines 29-36 Macbeth says how he could not pronounce ‘Amen’ after someone cried ‘God bless us’. This shows that Macbeth does not feel he deserves God’s blessings, as he is too evil. In lines 38-46, Macbeth says that he heard a voice saying that he had murdered sleep. This shows his guilt that he will never be able to sleep again, and his remorse, as he shall never have peace from what he has done. Lady Macbeth’s reaction is to tell him not to keep thinking about these thoughts, and to reassure him. She is aware that they must put the daggers back, so at this point she has no guilt or remorse. When Macbeth comes back after murdering Duncan, he is carrying the daggers he used. This suggests to the audience that he is not in a proper frame of mind, and is still shocked by what he has done. It also suggests that he is not in control. Lady Macbeth had told him to leave them by the attendants to incriminate them. When he comes back, Lady Macbeth tells him to go and put them, back, but when he won’t, she does it. This shows that she does not mind blaming innocent people. The audience’s reaction is that she is very much in control, and knows what both of them must do. Macbeth will not go back because he says; â€Å"I’ll go no more. I am afraid to think what I have done; look on’t again, I dare not.† This reveals his guilt because he can hardly comprehend that he has done something so awful. This also shows his conscience, as he says ‘I dare not’, showing he does not know what his reaction would be, so knows he is not in control of h imself. When Macbeth returns, his hands are red with Duncan’s blood. Once Lady Macbeth puts the daggers back, her hands are also red. Macbeth says in lines 63-65; â€Å"Will all great Neptune’s ocean wash this blood clean from my hand? No: this my hand will rather the multitudinous sea incarnadine†. This means that he feels that all the seas in the world could not ash the blood off his hands, and that instead his hands would turn all the oceans red, and also that it will never wash off the blood stain on his conscience, so he feels that he will never be as innocent as he was before the murder. Lady Macbeth says in lines 67-68; â€Å"My hands are of your colour, but I shame to wear a heart so white.† The words ‘my hands are of your colour’ mean that her hands are red, but also that she is now as guilty of the murder as Macbeth is. The words ‘but I shame to wear a heart so white’ means that she is criticising her husband, by saying that she would not want to be so cold and heartless. The washing of the hands is significant later because Lady Macbeth sleepwalks and washes her hands in her sleep. Macbeth’s feeling’s are of extreme guilt and in line 62 he says; â€Å"What hands are here? Ha: they pluck out mine eyes.† This means that he wishes he did not have any eyes so he did not have to see the blood of the man he murdered. At the end of the scene, Macbeth and Lady Macbeth hear knocking. Lady Macbeth does not show any guilt or conscience, as she is only concerned with them getting back to their rooms to not seem suspicious and to get rid of the blood on their hands. Macbeth says how he cannot carry on if he does not forget who he is as he has a bas conscience, and in line 77 he says; â€Å"Wake Duncan with thy knocking: I would thou couldst.† This shows that he wishes Duncan was still alive, so feels guilty about him being dead. The audience’s reaction is that they feel slightly sorry for Macbeth, as he was pressured into the murder by Lady Macbeth and know has to live with his guilt. This scene is the turning point of the play, because it is the point of no return; after Duncan is murdered there is no way Macbeth can go back. It is also the start of Macbeth’s journey from good to evil. At this point his guilt is at its highest, and later he is a bloody tyrant. This is because Lady Macbeth reassures him that once this is done everything will be fine, so he kills because he feels he has to, but later he kills because he is angry (act 4 scene 2). Lady Macbeth also changes. In the beginning, she is in control and has no conscience, but in the end, she is so out of control and so guilty that she kills herself. Her change is also shown by her speech, as in act 2, scene 2, line 70, she says; â€Å"a little water clears us of this deed†, whereas in act 5, scene 1, lines 44-45, she says:† all the perfumes in Arabia will not sweeten this little hand†. Also, she begins to sleepwalk and acts out washing her hands. Finally, in act 5, scene 9, lines 37-38, Malcolm says about Lady Macbeth; â€Å"by self and violent hands took off her life†. This has a double meaning for the audience, as it means Lady Macbeth killed herself, but it could also be interpreted and by her violence and her guilt (of her ‘blood-stained’ hands) she killed her soul. The ending of act 2 scene 2 creates dramatic tension by ending with Macbeth and Lady Macbeth both in different frames of mind; Lady Macbeth making sure they don’t get caught and Macbeth lost in thought and guilty over what he has done.

Politics Dissertations - Culture Contested Concept - Free Essay Example

Sample details Pages: 11 Words: 3263 Downloads: 1 Date added: 2017/06/26 Category Statistics Essay Did you like this example? More than a half century ago noted American poet T. S. Eliot eloquently expressed the complexity of the term culture, a term that is used so freely and with so little aforethought today. As Eliot learned, culture is quite difficult to define. He succeeded in describing the term, as Lord Evans (2001) noted, but a definition eluded even someone with Eliots gift for words. But Eliot was not alone in wrestling with defining culture; experts in a variety of disciplines have yet to agree on a consensus definition and some even contest the concept of culture itself. As this essay will demonstrate, controversy surrounding the concept of culture can be attributed, to a large degree, to the failure by those who study the topic to adopt a widely-accepted definition that adequately captures the complexity of the term. After presenting the results of a literature review on various definitions of culture and the topic of culture as a contested concept, the focus of the essay turns to the significance of culture in conflict resolution, demonstrating that culture is a critical factor in successfully resolving conflicts and, further, that a consensus definition for culture that reflects the realities of modern society would facilitate the conflict resolution process. Don’t waste time! Our writers will create an original "Politics Dissertations Culture Contested Concept" essay for you Create order Culture Defined Experts may not be able to agree on a definition for culture, but they apparently experience no difficulty in agreeing that culture is a difficult term to define (Edensor 2002; Hall 1980, cited in Park 2005). Susan Wright (1998) reports the existence of at least 164 definitions for culture. Noted sociologist and anthropologist Clyde Kluckhohn (1949) defined culture eleven different ways in his book Mirror for Man, and he and his colleagues (1952) catalogued more than 160 definitions for culture into six categories descriptive, historical, normative, psychological, generic, and incomplete. Raymond Williams writes that, in the term culture, history has bestowed one of the two or three most complicated words in the English language, adding that culture can be used to refer to a wide range of phenomena and that the concept of culture has produced major political and philosophical disagreement (Williams 1983, cited in Chay 1990). Kluckhohn (1954) developed one of the most often cited definitions for culture in writing that it consists in patterned ways of thinking, feeling and reacting, acquired and transmitted mainly by symbols, constituting the distinctive achievements of human groups, including their embodiments in artifacts. Culture has also been defined as that complex whole which includes knowledge, belief, art, law, morals, custom, and any other capabilities and habits acquired by man as a member of society (Tylor 1871, cited in Kluckhohn 1952); the human-made part of the environment (Herskovits 1955, cited in Earley and Randal 1997); shared meaning systems (Shweder and LeVine 1984, cited in Earley and Randal 1997); the sum total and organization of the social heritages which have acquired a social meaning because of racial temperament and of the historical life of the group (Park and Burgess 1921, cited in Kluckhohn 1952); the mode of life followed by the community or the tribe [including] all standa rdized social procedures (Wissler 1929, cited in Kluckhohn 1952); the sum of mens adjustments to their life-conditionsattained only through the combined action of variation, selection, and transmission (Sumner and Keller 1927, cited in Kluckhohn 1952); and a product of human association (Groves 1928, cited in Kluckhohn 1952). In the aggregate, the various definitions just presented express the theme of shared meanings acquired then passed from generation to generation. They also describe culture at group and societal levels. Other experts describe the term from the perspective of the individual or otherwise provide for differences in cultural attributes within a group or society. Hofstede (1980, cited in Earley and Randel 1997) defines culture as a set of mental programs that control an individuals responses in a given context. Park (2005) describes culture as a marker for difference in society. And Rohner (1984, cited in Earley and Randel 1997) defines the term as the totality of equivalent and complementary learned meanings maintained by a human population, or by identifiable segments of a population, and transmitted from one generation to the next. The phrase equivalent and complementary learned meanings is critical to an understanding of Rohners definition, according to Earley and Randel, because it p rovides for individual variances in interpretations of learned meanings within a culture. Although these definitions represent only a small portion of those revealed from a review of the literature, they provide some insight into the range of thought on the topic of culture, especially perspectives on assessing culture at various levels societal, group, and individual. As will be suggested, the difficulty experts have experienced in defining culture helps to explain why culture is a contested concept and why a solution to the definitional problem is important to resolving the debate about the role of culture in conflict resolution and, ultimately, to facilitating the conflict resolution process. Culture as a Contested Concept Fantasia and Hirsch (1995, cited in Ellis and Thompson, 1997) write, with a hint of sarcasm, that cultural theorists can take pride in their creation of a contested terrain in the study of culture. The literature review indicated that most experts who contest the concept of culture base their disputes on the belief that, in the modern world, there is no all-embracing culture in which everyone in a given society blindly holds precisely the same shared meanings, which is suggested by most traditional definitions of culture. The concept of culture has long been contested (Cooper and Denner 1998; Mathews 2000). Bhabha (1993) writes that, as people have increasingly migrated to other lands in modern times, they have only taken part of their total culture with them. The culture of these migrants becomes a mixture of the cultures from their native societies and those found in the society in which they entered. Heath (1997) writes that experts no longer consider culture to be a viable concept in a world of volatile, situated, and overlapping social identities, contending that various disciplines have taken issue with culture as a concept for various reasons. She writes that educators protest the concept on the basis of its transmission of connotations of objectivity, discreteness, essentialism, and ahistoricism; sociologists challenge the concept on the grounds of production, mass consumerism, and popular entertainment; and experts from the human sciences contest the totalizing universalizing perspectives of culture, replacing these arbitrary constructions with permeable membranes that are not predictable or deterministic. Heath (1997) also points to the fuzzy boundaries of culture, arguing that specific cultures are hard to isolate and claiming that variations are becoming apparent within groups that have been traditionally viewed as possessing unique cultures. Edensor (2002) writes that popular culture is having a major cross-cultural effect on traditional cultures. Childs and Storry (1999) claim that cultures are changing so quickly that a snapshot of current cultural practices is inevitably going to be blurred. Mathews (2000), in noting that even anthropologists are increasingly avoiding the term culture, poses the question as to whether in todays world of global flows and interactions cultural labels are appropriate and claims that individuals personally select which elements of a given culture to apply in their behavioural decisions. Brightman (1995, cited in Mathews 2000) notes t hat some experts are enclosing culture in quotation marks to indicate their ambivalence, self-consciousness or censure about the term. In closing, perhaps Earley and Randel (1997) offer the one of the more revealing insights into the controversy over the term culture: We suggest that while the romance of culture as a grand concept capturing the complexity of society and life is tempting, this conceptualization is both limiting and misleading. The Significance of Culture in Conflict Resolution Conflict resolution and culture are intrinsically intertwined. Rubin and colleagues (1994, cited in Bjrkqvist and Fry 1997) define conflict as perceived divergence of interest, or a belief that parties current aspirations cannot be achieved simultaneously. Hopmann (1998) contends that, in a complex world, conflict is unavoidable. Conflict is an inevitable consequence of the interdependence inherent in human interaction (Bjrkqvist and Fry 1997). Processes used to resolve conflicts must be considered within a larger cultural context (Just 1991). Conflicts are cultural events in every sense of the word, according to Lederach (1991). Bjrkqvist and Fry (1997) write that conflict resolution is a cultural phenomenon. Avruch (1991) refers to conflicts and conflict resolution approaches as cultural events. Various studies have confirmed that conflict resolution processes are culture-specific (Avruch and Black 1991; Avurch, Black and Scimecca 1991, cited in Bjrkqvist and Fry 1997). Ross (1993 , cited in Bjrkqvist and Fry 1997) originated the term culture of conflict to describe the norms and institutions that a society applies in conflicts. Beliefs, attitudes, and patterns of behaviours about conflict are internalised by people in their cultural settings and, in turn, strengthened by cultural norms and institutions. And, because conflict is a cultural phenomenon, the methods used to perceive and respond to conflict are typically transparent to those involved because these methods are based on assumptions that they do not question. (Bjrkqvist and Fry 1997) Bjrkqvist and Fry (1997) urge caution in applying conflict resolution approaches across cultural lines. For instance, they recommend that generic manuals prescribing conflict resolution procedures to be used in all cultural settings should be avoided (Avruch 1991). People involved in conflict resolution should be flexible and sensitive to cultural differences, according to Lederach (1991, cited in Bjrkqvist) and Benvenisti (1986, cited in Avruch 1991). Benvenisti chastises conflict resolvers who believe that communal conflicts are like a chessboard where one can think up the best arrangement of chess pieces and move them all at once. Cultures vary in the mechanisms they use in resolving conflict with some applying formal mechanisms such as court systems and others using informal approaches such as gossip, teasing, and exclusion (Black 1993; Fry 1992, 1994; Hollan 1988; White 1991, cited in Bjrkqvist and Fry 1997). Versi (2002) suggests that if you know where the other person is coming from culturally, you can develop a more effective approach to resolving conflict. Rubin (1994, cited in Bjrkqvist and Fry 1997), articulates four generic strategies used in conflict resolution: (1) contending, which involves a high level of concern for ones own results and a low level of concern for the others results; (2) problem solving, which involves high levels of concern for ones own results and those of the other party; (3) yielding, which involves a low level of concern for ones own results and a high level of concern for the others results; and (4) avoiding, which involves low levels of concern for ones own results and those of the other party. Of these, the authors argue that problem solving is the most effective strategy because it permits both contenders to win. Fortunately, the problem solving strategy is effective across a broad spectrum of cultures. In problem solving, the use of a non-partisan th ird-party facilitator has also been found to be effective across cultures (Black 1993, cited in Bjrkqvist and Fry 1997). The Culture Definition Dilemma and Its Effects on Optimal Conflict Resolution Outcomes The debate about culture, specifically the controversy surrounding the validity of culture as a concept, is important to the field of conflict resolution because cultural factors are so inexorably linked to conflicts and their effective resolutions. Results of the literature review of definitions for the term culture and the review of literature on culture as a contested concept suggest that definitions describing culture as a group or societal phenomenon without allowing for variance within the group or society may be at the root of the cultural concept validity dispute. As Bhabha (1993), Childs and Storry (1999), Edensor (2002), Heath (1997), and Mathews (2000) proffer, modern societies are increasingly integrating and, as this occurs, their members are mixing their unique cultural attributes with one another thereby blurring the distinctions that once defined individual cultures. But does this mean that the concept of culture is invalid? The answer to that question lies in the definitions of culture that allow for individual variance in cultural attributes. For instance, the definition offered by Rohner (1984, cited in Earley and Randel 1997), who defines the term as the totality of equivalent and complementary learned meanings maintained by a human population, or by identifiable segments of a population, and transmitted from one generation to the next, provides for individual variances in interpretations of learned meanings within a culture. This definition seems offer the flexibility to adequately define culture within the context of modern inter mingled societies, thus revalidating the concept of culture. How, then, would a definition for culture that provides for individual variance relate to conflict resolution? Although a definition that considers everyone within a particular culture to share precisely the same cultural attributes would help to make conflict resolution a much more predictable process, such a definition does not reflect the realities of modern societies. However, knowing that members of a culture share equivalent and complementary learned meanings, as proposed by Rohner, permits a certain degree of predictability whilst simultaneously providing needed flexibility to accommodate individual variance. There may even be an additional benefit in this condition for practitioners in conflict resolution. Individual variance may actually serve to weaken strong cultural barriers that have, in the past, obstructed successful conflict resolution. For instance, as cultures integrate more fully, their members typically become more understanding of each others cultural attributes . This understanding should provide an enhanced common basis for resolving conflicts and may even reduce the incidence of conflicts themselves. Conclusion In the modern global village, as opportunities increase for people and their cultures to interact, the need for effective conflict resolution has never been more critical or more difficult, yet experts in a variety of disciplines are engaged in seemingly endless philosophical arguments about the validity of culture as a concept, diverting their energies from what seem to be more productive endeavours such as developing new techniques for conflict resolution that could lead to a more peaceful world. Adopting a more flexible definition for culture one that recognises individual variances and the realities of the modern world would be a first step in achieving this worthy goal. References Avruch, K. (1991) Introduction: Culture and conflict-resolution, in K. Avruch, P. W. Black, and J. A. Scimecca, eds., Conflict Resolution: Cross Cultural Perspectives, Westport, Connecticut: Greenwood. Avruch, K., and Black, P. W. (1991) The culture question and conflict resolution, Peace and Change 16. Cited in Bjrkqvist and Fry (1997). Avruch, K., Black, P. W., and Scimecca, J. A., (1991) Conflict Resolution: Cross-Cultural Perspectives, Westport, Connecticut: Greenwood Press. Cited in Bjrkqvist and Fry (1997). Benvenisti, Meron (1986) Conflicts and Contradictions, New York: Villard Books/Random House. Cited in Avruch (1991). Bhabha, Homi K. (1993) Cultures in between, Artforum International 32:1, September 1993. Bjrkqvist, Kaj, and Fry, Douglas P. (1997) Cultural Variation in Conflict Resolution: Alternatives to Violence, Mahwah, New Jersey: Lawrence Erlbaum Associates. Black, D. (1993) The Social Structure of Right and Wrong, San Diego, California: Academic Press. Cited in Bjrkqvist and Fry (1997). Brightman, R. (1995) Forget culture: Replacement, transcendence, relexification, Cultural Anthropology 10:4. Cited in Mathews (2000). Chay, Jongsuk (1990) Culture and International Relations, New York: Praeger. Childs, Peter, and Storry, Mike (1999) Encyclopedia of Contemporary British Culture, London: Routledge. Cooper, Catherine R., and Denner, Jill (1998) Theories linking culture and psychology: Universal and community-specific processes, Annual Review of Psychology 49. Earley, P. Christopher, and Randel, Amy E. (1997) Culture without borders: An individual-level approach to cross-cultural research in organizational behavior, in Cary L. Cooper and Susan E. Jackson, eds., Creating Tomorrows Organizations: A Handbook for Future Research in Organizational Behavior, Chichester: John Wiley Sons. Edensor, Tim (2002) National Identity, Popular Culture and Everyday Life, Oxford: Berg. Eliot, T. S. (1949) Notes Towards the Definition of Culture, New York: Harcourt Brace and Company, 62. Ellis, Richard J., and Thompson, Michael (1997) Culture Matters: Essays in Honor of Aaron Wildavsky, Boulder, Colorado: Westview Press. Evans, Lord (2001) The economy of the imagination, New Statesman 130:4544, July 2, 2001. Fantasia, Rick, and Hirsch, Eric L. (1995), Culture and rebellion: the appropriation and transformation of the veil in the Algerian Revolution, in Hank Johnston and Bert Klandermans, eds., Social Movements and Culture, Minneapolis, Minnesota: University of Minnesota Press. Cited in Ellis and Thompson (1997). Fry, D. P. (1992) Female aggression among the Zapotec of Oaxaca, Mexico, in K. Bjrkqvist and P. Niemel, eds., Of Mice and Women: Aspects of Female Aggression, San Diego, California: Academic Press. Cited in Bjrkqvist and Fry (1997). Fry, D. P. (1994) Maintaining social tranquillity: Internal and external loci of aggression control, in L. E. Sponsel and T. Gregor, eds., The Anthropology of Peace and Nonviolence, Boulder, Colorado: Lynne Rienner. Cited in Bjrkqvist and Fry (1997). Groves, E. R. (1928) An Introduction to Sociology, New York. Cited in Kluckhohn (1952). Hall, S. (1980) Cultural studies: Two paradigms, in F. E. N. B. Dirk and S. B. Ortner, eds., A Reader in Contemporary Social Theory, Princeton, New Jersey: Princeton University Press. Cited in Park (2005). Heath, Shirley Brice (1997) Culture: Contested realm in research on children and youth, Personality and Social Psychology Review 1:3. Herskovits, M. J. (1955) Cultural Anthropology, New York: Knopf. Cited in Earley and Randel (1997). Hofstede, G. (1980) Cultures Consequences: International Differences in Work-Related Values, Newbury Park, California: Sage. Cited in Earley and Randel (1997). Hollan, D. (1988) Staying cool in Toraja: Informal strategies for the management of anger and hostility in a non-violent society, Ethos 16. Cited in Bjrkqvist and Fry (1997). Hopmann, Terrence (1998) The Negotiation Process and the Resolution of International Conflicts, Columbia, South Carolina: Columbia South Carolina Press. Just, Peter (1991) Conflict resolution and moral community among the Dou Donggo, in Kevin Avruch, Peter W. Black, and Joseph A. Scimecca, eds., Conflict Resolution: Cross-Cultural Perspectives, Westport, Connecticut: Praeger. Kluckhohn, C. (1949) Mirror for Man, New York: Wittlesey House. Kluckhohn, Clyde (1954) Culture and Behavior, New York: Free Press. Kluckhohn, Clyde et al. (1952) Culture: A Critical Review of Concepts and Definitions, Cambridge, Massachusetts: Peabody Museum. Lederach, John Paul (1991) Of nets, nails, and problems: The folk language of conflict resolution in a Central American settting, in Kevin Avruch, Peter W. Black, and Joseph A. Scimecca, eds., Conflict Resolution: Cross-Cultural Perspectives, Westport, Connecticut: Praeger. Mathews, Gordon (2000) Searching for Home in the Cultural Supermarket, London: Routledge. Park, R. E., and Burgess, E. W. (1921) Introduction to the Science of Sociology, Chicago. Cited in Kluckhohn (1952). Park, Yoosun (2005) Culture as deficit: A critical discourse analysis of the concept of culture in contemporary social work discourse, Journal of Sociology Social Work 32:3. Rohner, R. R. (1984) Toward a conception of culture for cross-cultural psychology, Journal of Cross-Cultural Psychology 15:2. Cited in Earley and Randel (1997). Ross, M. H. (1993) The Management of Conflict, New Haven, Connecticut: Yale University Press. Cited in Bjrkqvist and Fry (1997). Rubin, J. Z., Pruitt, D. G., and Kim, S. H. (1994) Social Conflict: Escalation, Stalemate and Settlement, New York: McGraw-Hill. Cited in Bjrkqvist and Fry (1997). Shweder, R. A. and LeVine, R. A. (1984) Culture Theory: Essays on Mind, Self, and Emotion, New York: Cambridge University Press. Cited in Earley and Randel (1997). Sumner, W. G., and Keller, A. G. (1927) The Science of Society, New Haven, Connecticut. Cited in Kluckhohn (1952). Tylor, E. B. (1871) Primitive Culture, Boston. Cited in Kluckhohn (1952). Versi, Anver (2002) Coping with culture clash, African Business, May 2002. White, G. M. (1991) Rhetoric, reality, and resolving conflicts: Disentangling in a Solomon Islands society, in K. Avruch, P. W. Black, and J. A. Schimecca, eds., Conflict Resolution: Cross-Cultural Perspectives, Westport, Connecticut: Greenwood. Cited in Bjrkqvist and Fry (1997). Wissler, C. (1929) An Introduction to Social Anthropology, New York. Cited in Kluckhohn (1952). Williams, Raymond (1983) Keywords, London: Fontana. Cited in Chay (1990). Wright, Susan (1998) The politicization of culture, Anthropology Today 14:1.