2014 RYLA

FOA, I thank my club - RCP QC - for entrusting to me the CDship of this 2014 Joint RYLA Earth Camp. with their support, I only foresee success in terms of a memorable, once-in-a-lifetime experience for our young RYLA camp delegates, as well as for the Rotarians of District 3770, who, I foretell will soon be undertaking more important youth programs in their respective Rotary clubs. I also thank the organizing team members for their choice of theme - Engage Youth, Save Earth. Achieving peace was last year's R I D3780 RYLA camp theme and the churches of the world have earlier agreed that to cultivate peace, all must protect Creation. Violence between peoples, tensions and conflicts, abuse of human rights, loss of valuable natural resources, frequent natural disasters - all these have been traced to disregard for the environment. The theme Saving Planet Earth will remain relevant for a long time especially as the consequences of the degradation of the ecosystems is now part of our life experience. But all is not lost because we are all here at this 2014 Joint Rotary Youth Leadership Award Earth Camp and protecting Creation will, henceforth, be our way of life.

ANG TINIG APRIL 2013 Matapos ang Mahal na Araw, ating pinaghahandaan naman ang Mayflower Offering at summer catechism for the children of our parish habang tuloy naman ang adult catechism tuwing ikalawang Sabado ng buwan. At pinaghahandaan na rin ang kapistahan ng ating patron na si San Juan Bautista sa Junio. Alam nyo ba na ang kapistahan ni San Juan Bautista ay isang malaking okasyon sa maraming bahagi ng mundo? Narito ang ilang pamamaraan ng pagdiriwang ng kapisahang ito: Sa France, may St John's Eve that is typically celebrated with a bonfire (called St. John's Fire). The Feast of St John coincides with the June solstice (or Midsummer). While this Christian holy day is fixed at June 24, in some countries, festivities are celebrated the night before kaya St John's Eve. The Fête de la Saint-Jean (feast of St John) in France, traditionally celebrated with bonfires (le feu de la Saint-Jean) that are reminiscent of Midsummer's pagan rituals, takes place on June 24, Midsummer day (St John's day). In certain French towns, a tall bonfire is built by the inhabitants in order to be lit on St John's Day. In the Vosges region and in the Southern part of Meurthe-et-Moselle, this huge bonfire is named chavande. Fire is the most fundamental element associated with the Saint John's Eve celebration because, since ancient times, it has been seen to have a protective character to ward off evil and symbolize the giving of thanks for bountiful harvests. In Jersey most of the former midsummer customs are largely ignored nowadays. The custom known as Les cônes d'la Saint Jean was observed as late as the 1970s - horns or conch shells were blown. Ringing the bachîn (a large brass preserving pan) at midsummer to frighten away evil spirits survived as a custom on some farms until the 1940s and has been revived as a folk performance in the 21st century. In Croatia, bonfires are also lit on the evening of June 23 for people to jump over. In Denmark, the celebration is called sankthans or sankthansaften (St. John's Eve) kung kailan the medieval wise men and women gather special herbs that they need for the rest of the year to cure people. The Danes often meet with family and friends to have dinner and if the weather is good, they proceed to a local bonfire venue. Here the bonfire with the witch on top is lit around 10 pm. A bonfire speech is often made by a well-known person. According to popular belief, St John’s Eve was charged with a special power where evil forces were also at work. People believed that the witches flew past on their broomsticks and to keep the evil forces away, the bonfires were usually lit on high ground. Placing a witch – made of old clothes stuffed with hay – on the bonfire is a tradition which did not become common until the 20th century. Water is believed to have miraculous, purifying effects. Tradition holds it that the medicinal plants are most effective when dipped in water collected from seven different springs. The species of plants collected on St. John's eve vary from area to area, but mostly include fennel, rue, rosemary, lemon verbena, mallows, laburnum, foxgloves and elder flowers, as well as the perennial herb "St. John's Wort" that has long been seen as a means to keep evil away. The herb has been hung over doors, windows and icons to keep witches and evil spirit away. The composer Mussorgsky’s (1839-81) Night on Bald Mountain was actually titled St. John’s Night on the Bare Mountain. The first version appeared in 1867 and was revised around 1872 and again in 1880. In the 1880 version he added a hauntingly beautiful quiet ending in which a church bell announces the dawn and daybreak chases away the evil sprites. Night on Bald Mountain has remained an audience favorite ever since its appearance in Walt Disney’s landmark movie, Fantasia. The feast of St. John the Baptist, is one of the quarter days in England. Sa mga Ingles at mga Irish, ang “quarter days” ay ang apat na araw sa bawat taon when servants were hired and rents were due. The town of Midsomer Norton, in Somerset, is said to be named after the feast day of St John the Baptist. "Jaanipäev" ("John's Day") was celebrated long before the arrival of Christianity in Estonia, although the day was given its name by the Crusaders. Midsummer marks a change in the farming year, specifically the break between the completion of spring sowing and the hard work of summer hay-making. Estonians also celebrate with June 23 bonfires. Estonia’s traditions are almost identical to Finland and similar to neighbours Latvia and Sweden. In Quebec, Canada, the celebration of St John's Day was brought to New France by the first French colonists. Great fires were lit at night. According to the Jesuit Relations, the first celebrations of in New France took place around 1638 on the banks of the Saint Lawrence River on the evening of June 23, 1636 with a bonfire and five cannon shots. In 1834, Ludger Duvernay, printer and editor of La Minerve, took the leadership of an effort to make June 24 the national holiday of the Canadiens (French Canadians). In 1908, Pope Pius X designated John the Baptist as the patron saint of the French-Canadians. In 1925, June 24 became a legal holiday in Quebec and, in 1977, it became the secular National Holiday of Quebec. On June 21 "Saint Ivan's Night" - Szentiván-éj (Iván derived from the Slavic form of John, translated as Jovános, Ivános, Iván in Hungarian – is celebrated in Hungary. The whole month of June was once called Month of St. Ivan until the 19th century and and girls jumped over bonfires. Most significant among the customs of the summer is lighting the fire of Midsummer Night (szentiváni tűzgyújtás) on the day of St. John, when the sun follows the highest course, when the nights are the shortest and the days the longest. The practice of venerating St. John the Baptist developed in the Catholic Church during the 5th century. In the Middle Ages it was primarily an ecclesiastical festivity, but from the 16th century on the sources, it was recalled as a folk custom. The most important episode of the custom is the lighting of the fire. Many towns and cities in Ireland have 'Midsummer Carnivals' with fairs, concerts and fireworks either on or on the weekend nearest to Midsummer. In rural spots particularly the north-west, bonfires are lit on hilltops. The feast of Saint John the Baptist has been celebrated in Florence, Italy from medieval times, and certainly in the Renaissance, with festivals sometimes lasting three days from 21 to 24 June. Such celebrations are now held in Cesena from June 21 to 24, also with a special street market. Saint John the Baptist is the patron saint of Genoa, Florence and Turin where fireworks displays take place during the celebration on the river. In Turin, Saint John's cult is also diffused since medieval times when the city stops to work for two days and people from the surroundings comes to dance around the bonfire in the central square. In Latvia the festival is known as Līgo vakars (Sway Eve) or Jāņu vakars (John's Eve). In Lithuania, it is known as Joninės ' or Rasos (Dew Holiday).The traditions include singing songs and dancing until the sun sets, telling tales, searching to find the magic fern blossom at midnight, jumping over bonfires, greeting the rising midsummer sun and washing the face with a morning dew, young girls floating flower wreaths on the water of river or lake - customs brought from pagan culture and beliefs. In Poland, the festival is known as sobótki during which folk rituals include groups of young men and women singing ritual songs to each other. The young women may wear crowns fashioned from wild flowers, which are later thrown into a nearby pond or lake. The boys and young men may then swim out to claim one of the crowns. Bonfires and bonfire jumping are also part of the proceedings. There are St John's street parties in many cities, towns and villages in Portugal, mainly between the evening of the 23rd and St. John's Day. St John's night in Porto is considered as one of the best parties in the world. The actual Midsummer, St John's day, is largely celebrated Porto and Braga. Portuguese St. John's Day, brought to Brazil during colonial times, has become a popular event celebrated during a period that starts one week before St. Anthony's Day (June 12) and ends after St. Peter's Day (June 29). This nationwide festival is called Festa Junina (June Festival) or São João and takes place during midwinter in most of the country. The Northeastern region of Brazil concentrates the most elaborated parties, more specifically in the cities of Caruaru-Pernambuco, Campina Grande-Paraiba, Salvador-Bahia and in smaller cities like Cruz das Almas, Senhor do Bonfim, Ibicui, Jequie and Ilheus also in Bahia. In Campina Grande and Caruaru, the festivities are approximately 30 days long. In the evening on June 23, Catholics all over Brazil light a big fire, symbolizing a Catholic tale: During a conversation, John's mother, Elizabeth, agreed to light a big fire to notify her cousin Mary (mother of Jesus) that she had given birth, that she might get post-partum assistance from her cousin. On the island of Puerto Rico, originally named San Juan Batista, after the saint, by Christopher Columbus, a night-long celebration is held. After sunset, people travel to a beach or any accessible body of water and, at midnight, fall backwards into it seven or twelve times. This is done to cleanse the body from sin and give good luck for the following year. In the Scandinavian countries, where the evening is called Sankt Hans or Jonsok, short for Saint Johannes or Saint John's Wake, the tradition is to gather around a large fire. In some countries (Denmark) a witch burning is included – a witch doll, often made by the children, wearing old clothes and having an evil look. This evening is a large celebration, often enjoyed together with drinking, dancing and festiveness for the whole town. In Sweden the celebration is also called Midsummer and takes place on a Friday close to the actual date. Swedish historian Olaus Magnus in 1555 recorded this traditional outdoor celebration including numerous bonfires, dancing and singing of traditional songs. The Johnsmas Foy festivities on the Shetland Isles (north of Scotland), where the people are still proud of their Nordic roots, also take place in the week building up to the 23/24 June. These may also have their origins in the Scandinavian St John's Eve festivities. The traditional midsummer party in Spain is the celebration in honor of San Juan and takes place in the evening of June 23. Bonfires are lit and a set of firework displays usually take place. On the Mediterranean coast, especially in Catalonia and València, special foods such as Coca de Sant Joan are also served on this occasion. In Alicante, since 1928, the bonfires of Saint John were developed into elaborate constructions inspired by the Fallas of Valencia. Ancient pre-Christian traditions related to fire festivities remain popular. Bonfires are lit on the streets, on the beach, the rituals include jumping over the fire, touching the water that is blessed at nighttime or asking for some wishes. There are fireworks, too. Special meals are also served. One of the centers of the festival is Ciutadella but many different cities and towns, such as Galicia, have their own unique traditions. Bonfires are also used in the Basque country to celebrate San Juan Eguna, the feast of St. John the Baptist, which marks the Basque Summer Solstice. In some towns the celebration is supplemented with more festivities and dances. In the US, St John’s has been venerated in the practice of voodoo and the famous voodoo priestess Marie Laveau was said to have held ceremonies involving voodoo ritual on the Bayou St John in New Orleans. Modern day practitioners of voodoo have kept the tradition alive. Bilang isang lungsod at Kristianong pamayanan na nasa pangangalaga ng ating patrong si San Juan Bautista, mayroon din tayong kakaibang mga paraan ng paggunita ng kanyang kaarawan – novena , basaan, handaan, at pagsama sa prusisyon. Harinawang maging Kristiano ang kalidad ng ating paggunita bagamat nagsimulang seasonal at pagano ang mga nabanggit na pagdiriwang. Sources: Wikipedia

from 365 days with the Lord - talk for Patricians July 2014 meeting on The Holy Trinity, Mary and John the Baptist

from 365 days with the Lord - talk for Patricians July 2014 meeting on The Holy Trinity, Mary and John the Baptist “The Most Holy Trinity meets in council, from which comes out the decree: ‘Let us make man according to our image and likeness.’ Mary Most Holy, in God’s mind, is thought of as the masterpiece of creation.” (VH, q.1) 1 “… the divine motherhood of Mary is a truth of the Church’s faith. Mary is Theotokos, the ‘Bearer of God’, the Mother of God, since by the power of the Holy Spirit she conceived in her virginal womb and brought into the world Jesus Christ, the Son of God who is one in being with the Father.” 2 God is the Father who creates the world, with man and woman as the crown of creation. When humanity falls, the Father sends his Son who becomes incarnate as Jesus of Nazareth. God also sends the Holy Spirit upon Jesus, and in his resurrection from the dead, sends the Spirit, ‘Lord and giver of Life’, on all believers. 3 The divine persons are distinct from one another, but are bound together in . The Son accepts to become a human being in loving obedience to the will of the Father who wishes that men and women be saved through him. The Son does not hold on to his equality with God, but empties himself, coming inhuman likeness (cf Phil 2:6-7) Upon completion of the Son’s mission on earth, the Father sends the Holy Spirit in the name of the Son.. The Spirit does not speak in his own, but takes what is the Son’s and declares it to the disciples. Here we see that in divine “triumvirate”, each person is attuned to the two others in loving and perfect harmony. 4 “… After Jesus was baptized, he came up from the water and behold, the heavens were opened (for him), and he saw the spirit of God descending like a dove and coming upon him. And a voice came from the heavens, saying, “This is my beloved Son, with whom I am well pleased.” 5 Jesus tells his disciples that his absence (after his Ascension) will redound to their benefit … h will prepare “dwelling places” for them in the Father’s kingdom. Moreover, it is by his going away that the Holy Spirit will come, sent by the the Father as their consoler. 6 EVERYONE WHO ASKS, RECEIVES. “… the heavenly Father knows what we need even before we ask him (cf Mt 6:8) …” - not an excuse from praying, seeking, knocking He gives the greatest of His Gifts: the Holy Spirit life’s decisions (good over bad) > success Gifts of the Holy Spirit: wisdom, know ledge, faith, healing, mighty deeds, prophecy, discernment, gift of tongues 7 In Jesus’ resurrection, his disciples realize that he was not making empty claims when he called God his Father. He indeed is the Son of God, raised by the Father through the power of the Holy Spirit. Paul’s Prayer of Blessing: “The grace of the Lord Jesus Christ and the love of God [the Father] and the fellowship of the Holy Spirit be with you all.” 8

paalam, Msgr Rodriguez [20 Nov 2013 Necrological Service] Magandang gabi muli sa lahat. Nandito ako as a legionary to pay tribute to our late Msgr Rodriguez. By the time he became parish priest of San Juan, the Legion in the parish had existed for over 30 years. The co-foundress of the Legion in the country – J Lucas – was one of Msgr’s most dedicated church workers. Even beyond her death, the Msgr supported the launching of her publications that are now capstone documents of the Legion around the world. And Msgr recognized the talent and tenacity of San Juan legionaries such that, in order that he may obtain current data on the conditions of his parish, he entrusted to them the headcount of the parish population, (the 2nd parish census) - along the way, obtaining data on the nr of persons who attend masses inside the church, also outside the church, the nr of persons who drop offerings in the collection bags, the nr of couples who are married in church, etc. – data that was also significant when he started the expansion of the parish church structure. Pinahalagahan niya ang gawain ng Legion. Kahanga-hanga din naman kasi ang Legion – conducting (even) a recollection for the San Juan Police – napag retreat ang mga pulis! (Mater Ecclesiae, p. 212) The first 5 parish catechists were also legionaries. (p. 105) Minahal din ni Msgr ang mga patron ng Legion. He is a known Marian – ganyan naman yata ang lahat ng mga nagpapari at nagiging pari. He loved Mary as Our Lady of Perpetual Help. And he loved St Joseph, also in a very special way. So we have a St Joseph Chapel adjunct to our church. Malamang St Joseph was with him in his peaceful death. Alam natin na sinimulan ni Msgr ang BEC – BCC – at may mga nawala ding mga organizations during his time – yung Cursillo, Adoracion Nocturna, CFM at YLAC. Even the present San Juan Legion is a far cry from the close to or over 20 praesidia or groups existing from the 50s on to the 90s. But it is documented that up to the mid-90s, the Legion “was (still) at the heart of parish activities”. Sinasabi ko ang lahat ng ito dahil gusto kong magkaroon ng kabuluhan ang pagpanaw ng isang taong naniwala at nag aruga sa Legion sa ating parroquia. Noong panahon ni Msgr. hanggang noon isang Sunday, San Juan Legionaries, were left to their own resources to find a meeting place and a place to secure their assets. Is it coincidental that as Msgr Rodriguez leaves us for his heavenly home, the Legionaries in San Juan now have a “home” for themselves – in particular, a sizable room, among those built during Msgr’s tenure, and that Fr Frank has so kindly allowed us to call our own? Salamat din kay Ss Tess, Ruby. Sa pagtatapos, masasabi ko, matatanggap ninyo, na si Msgr at ang mga San Juan Legionaries ay nagmahalan parang tunay na ama at mga anac – isang pagsasamang itinutuloy natin hanggang sa ngayon sa ating kapatid –si Fr Frank. Alang-alang sa pagmamahal natin kay Msgr. at ng pagmamahal niya sa atin na mga Legionaries, let us continue to support our parish and our pastors. Sa ngalan ng mga Legionaries ng San Juan, paalam, Msgr Rodriguez. Goodnight, thank you, every one!

St John the Baptist Parish (Structure)

Who is St John the Baptist? History of the St John the Baptist Parish (p. 13 Milestones ...) Up to 1896 The St John the Baptist Parish Church (p.20 Ord Nr 63, s 1989 ... Historical Site) On July 15,1894, the Vice-Royal Patron of the Philippines issued a Royal Decree establishing the Parish of San Juan Bautista. A year later (1895) the first church in Pinaglabanan was constructed, with the late Mariano Artiaga donating practically all the adobe stones. The image of the Patron St John the Baptist was enshrined permanently since then, at the Pinaglabanan Church. (p. 13 Milestones ...) The first church was built in 1896 by Fr Roman Perez, OFM, the first parish priest. It was of stone with a convent built beside it. He was assisted by architect Luis Arellano and other prominent residents such as Mariano Artiaga and Martin Ocampo. The first battle of the Philippine revolution was fought “in the expanse of of land fronting the newly-built church. Inspite of (the) hostilities [sic], the parish continued to serve the community. The first expansion of the church ws undertaken in 1951 and was supervised by architect Otilio Arellano (a grandson of Luis Arellano). (p.77 Awards Night) “(1951) ... He preserved the facade as built by Luis Arellano, his grandfather. The church facade was expanded to accommodate two additional front doors. He also built the mortuary chapels. (p. 13 Milestones ...) A couple of mortuary chapels were added on in 1975. (p.77 Awards Night) “... second expansion of the church in the early 1980’s, but this, he was not able to complete. xxx he died when their home went up in flames in 1981.” (p. 13 Milestones ...) This second expansion, completed in 1983, involved Alejandro Arellano, a cousin of Otilio Arellano, who assisted in planning and implementing the project. The retablo (altar wall) of the main altar was retained and merely expanded, and other physical improvements, including a new altar and the installation of a huge crucifix (later replaced by the present crucifix) were completed in response to the “new liturgical protocol” ??? (mass presider facing the people, etc.). The choir loft that was built over the main entrance was removed and the church was largely rebuilt and enlarged toward the southwest of the church site. The grotto of Our Lady of Lourdes gave way to the present rectory, parish celebration hall, and crypt that was inaugurated in 1987. The following year, on 01 August 1988, a “new Perpetual Eucharistic Adoration chapel was blessed and inaugurated.” (This adoration chapel was demolished during the construction of the SJB Catholic School and a modern adoration chapel was completed in _____). The image of St John the Baptist postioned in a niche in the center topmost part of the retablo of the pre-1983 expansion altar is now placed in the St Joseph Chapel that was completed in 1999. On 15 May of the Parish Centennial Year (1994), the present church belfry was inaugurated and it now houses the same century-old bell that dates back to the completion of the first church. ------------------------------------------------------ p. 19, Ord Nr 63, 1989 (Joe Alvior) 16th century K Lacantagcan and his wife ... donated a large tract of land to the Dominican Missionaries ... ??? (p.14, Glimpses) Royal grants “... several1602, the friars constructed a small church in advocation of SJB ... Beginning of 17th century “ a life-size image of the Crucified Christ ... enshrined at the Binondo Church ... ... Chinese uprising of 1639, ... including the small church in San Juan, but ... image of the Crucified Christ was saved ... In 1641, the reconstruction of the small church in San Juan was finished ... transfer of the image of the Crucified Christ from the Binondo church to the small church of San Juan (now Sanctuario del Santo Cristo in Bgy Kabayanan). The image of the patron SJB gave way to the image of the Crucified Christ. 1641 – 1894 where was the image of SJB? Is the “original image” given by the Dominicans, now housed in the St Joseph’s chapel, the same image? 1894-1641 = 253 years 2013 – 1641 = 372 years (p.20 Ord Nr 63, s 1989 ... Historical Site) “On July 15,1894, the Vice-Royal Patron of the Philippines issued a Royal Decree establishing the Parish of San Juan Bautista. A year later (1895) the first church in Pinaglabanan was constructed, with the late Mariano Artiaga donating practically all the adobe stones. The image of the Patron St John the Baptist was enshrined permanently since then, at the Pinaglabanan Church.”

Balsa?, baha!, BEC [Published in the 2012 St John the Baptist Parish Souvenir Program as "Balsa?, baha!"]

Barangay San Perfecto is named after Saint Perfect, a priest and the first of Christian martyrs beheaded by the Saracen Moors (c. 850) in Cordoba, Spain. He is relatively unknown today but he remains relevant to current world affairs, dying in defense of his faith. He is immortalized by his contemporary, Saint Eulogio, in the latter’s “Martyrs Memorial”. His feast falls on 18 April. A couple of parish publications provide conflicting data on the origins of the territory: “... used to be part of Barrio Balsa.” (A Century of Growth, 1994) and “Barrio Balsa was divided into three barrios of Rivera, Salapan and Progreso” (Echoes of a Hundred Years, 1999). Original land titles (titulos), however, inform that lots in the barangay were once part of San Juan Heights Subdivision that was developed together with Sta. Mesa Heights, New Manila Heights and other planned choice locations in the suburbs of Manila. That it was once part of a territory called Barrio Balsa is, however, highly credible considering that, pending completion of public flood defense infrastructure, the barangay is largely flood-prone as it may have once rested on the wetlands of the San Juan River. Notwithstanding, Barangay San Perfecto remains a triangular territory bounded by two major arteries of the city – N. Domingo and F. Blumentritt (up to the old stone aqueduct / arko) - and the decommissioned MWSS main pipe. It consists of several blocks and streets largely named after Christian saints (Remigio, Jorge, Joaquin, Venancio, Sotero, Gabriel, Toribio, et al) while some are named after historical events, personages, and places. The site of the old water pipe (Tubo), once carpeted by sunflower blooms (according to oldtime residents), is now home to a considerably large informal settlement. The heart of the barangay rests on an area along San Perfecto Street where the Barangay Hall and the Barangay Chapel (Kapilya ng Nazareno) are located. The annual Jan 18 Nazareno barangay fiesta gave San Juan City its reputation as the “home of the other big celebration of the feast of the Black Nazarene” (p. 70, Metro Manila, 1999). The Nazareno is the patron of the barangay, its image prominently displayed in the barangay seal. Regular Sunday masses and seasonal church activities are held at or originate from the kapilya (novena to the Nazareno, barangay Way of the Cross, various processions, Mayflower offering and catechism for children, choir practice, meetings) under the aegis of the San Perfecto Basic Ecclesial Community (BEC). Listen to the San Perfecto (SP) BEC choir sing at the 6 o’clock Sunday morning mass at the parish church and at the 7 o’clock evening mass at the Kapilya. The SP BEC Youth Ministry recently conducted the “great hit” 2013 Mary Days of May.

continuation Report on Organizational Development and Change

HUMAN RELATION STUDIES (1920s)	o   Focus on importance of the attitudes and feelings of workers; o   Informal roles and norms influenced by performance
ADMINISTRATIVE THEORIES Henri Fayol (late 1800s to early 1900s) and Chester Bernard (1930s) Basic principles: work specialization, unity of command, scalar chain of command, coordination of activities.	o   Classical management concept of PLANNING, ORGANIZING, DEVELOPING, STAFFING, COORDINATING and BUDGETING. (Fayol) o   Organizations are communication systems. Factors that affect willingness of employees to accept authority: o   Employees understand the communication o   Employees accept the communication as consistent with the organization’s purpose o   Employees feel that their actions will be consistent with the needs and desires of other employees o   Employees feel that they are mentally and physically equipped to carry out the order of higher authorities. (Bernard)
CONTINGENCY THEORIES (1980s) Contingency theories include:	·        Similar to situation theory as both assume that there is no simple right way. Situation theory differs in that it is more focused on the behaviors that the leader should adapt, given, say, subordinate behavior, while contingency theory takes a broader view that includes contingent factors about leader capability and other variables within the situation. ·        Emphasis on the fit between organization processes and characteristics of the situation. ·        Leader’s success a function of various contingencies: subordinates,  tasks, group variables. ·        Effective leader behavior dependent on situation. ·        Different styles of leadership for appropriate needs created by different organizational situations.
·        FIEDLER’S MODEL	·        Departs from trait and behavioral models; group performance is contingent on leader’s psychological orientation and on 3 contextual variables; group atmosphere, task structure, and leader’s power position. ·        Group performance is dependent on leadership style and situational favorableness.                     Leadership effectiveness results from the interaction between leadership style and his working environment
·        Hersey & Blanchard’s situational theory	·        Extended Blake and Mouton’s managerial grid model and Reddin’s 3-D management style theory ·        Expanded the notion of relationship and tasks dimernsions to leadership ·        Adds a readiness dimension.
·        VROOM AND YETTONS DECISION CONTINGENCY OR NORMATIVE DECISION THEORY	·        The effectiveness of a decision procedure depends upon a number of aspects of the situation: the importance of the decision quality and acceptance, the mount of relevant information possessed by the leader and the subordinates, the likelihood that subordinates accept an autocratic decision or cooperate in trying to make a good decision if allowed to participate, and the amount of disagreement among the subordinates with respect to their preferred alternatives.
NEW INSTITUTIONAL ECONOMICS	Analyzes social norms, organizational arrangements, and others
(SOCIAL) NETWORK ANALYSIS Encompasses theories, models, and applications expressed in relational concepts or processes Network methods focus on dyads (2 actors and their ties), triads (3 actors and their ties), subgroups of individuals, or entire networks.	·        Relationships among interacting units are important ·        Constraints on individual action ·        Structures are viewed as lasting patterns of relations among actors ·        Actors and their actions are interdependent rather than independent, autonomous unts. ·        Linkages between actors are channels for the flow of both material and non-material resources. ·        Instead of the individual, the unit of analysis is an entity consisting of a collection of individuals and the linkages among them.
ECONOMIC SOCIOLOGY Earliest economists recognized that economic institutions are of profound importance to society as a whole and the social context affects the nature of local economic situations.	·        Sociological analysis of economic phenomena ·        Economic forces are absolutely central to society and deeply influences its social structures. (Marx) ·        Economic processes as fundamental to the structure of society. (Weber et. al.) ·        Innovation and technological change in a nation comes from entrepreneurs (wild spirits, those who make things work in the economy of a country). (Joseph Schumpeter) ·        The actors that drive innovation and the economy are the big companies which have the resources and capital to invest in R & D. (J. Schumpeter)
ORGANIZATION ECOLOGY OR DEMOGRAPHY OF ORGANIZATIONS (Michael Hannan, Glenn Carrol and William Barnett - Stanford University)	·        Focused on explaining the rates of birth, growth and mortality of organizations in any       given environment. ·        Owing some intellectual debt to Darwin’s theory of selection, emphasizes concepts       not found in natural ecology, e.g. legitimation, economic competition, institutional       linkage, technological adaptation.
TRANSACTION COST THEORY/ TC ECONOMICS (Oliver Williamson)	·        Why firms exist or why some transactions are directed by managers in the contexts of a hierarchy rather than in an open market ·        The particular structure of firms – the extent to which it integrates vertically.

AGENCY THEORY OR PRINCIPAL- AGENT THEORY	·        Deals with the relationship between a principal (shareholder) and an agent of the       principal (the company’s managers) ·        Involves the costs of resolving conflicts between the principals and agents and aligning       the interests of the two groups.
STUDIES OF ORGANIZATION CULTURE (OC)	·        OC is the set of operating principles that determine how people behave within the context of the company ·        Observable behavior in people are influenced by belief, values and assumptions. ·        Managers need an accurate understanding of the organization’s culture in order to direct activities toward productivity and to cancel out destructive influence of employees who are not committed to company goals.
Labor-process theory	Explains the surplus value of top executives in the capitalism and the lowering of wages to support unproductive labor activities in a surplus-extractive division of labor. (Extraction of surplus, not quality is the goal of corporations and higher education.)
Garbage Can Model (Cohen, March and Olsen, 1972)	Defines an organization as “a collection of choices looking for problems, issues and feelings looking for situations in which they might be aired, solutions looking for issues to which they might be the answer, and decision makers looking for work”. Cohen, March and Olsen “are a bit more pessimistic on the value of charismatic leadership in these situations noting that leaders can make a difference in the Garbage Can Model by a)carefully timing issue creation, b) being sensitive to shifting interests and involvement of participants, c) recognizing the status and power implications of choice situations, d) abandoning initiatives that get hopelessly entangled with others, and e) realizing that planning is largely symbolic and an excuse for interaction.

References include “Report on Managerial Perspectives Organizational Behavior”  by Clarita P. Habana for DPA 723 [Seminar in Org Behavior]

Work these days are

·        more cognitively complex,

·        more team-based (collaborative),

·        more dependent on technological competence,

·        more time-pressured,  and

·        more mobile (less geography dependent)

Necessarily, today’s organizations are

·        leaner and more agile,

·        more focused on identifying value from customer perspective,

·        more tuned to dynamic competitive requirements and security,

·        less hierarchical in structure and decision authority,

·        less likely to provide lifelong careers and job security, and

·        continually reorganizing to maintain or gain competitive advantage.      What’s your work and workplace like?