Strategiatutkimuksen koulukuntien vertailu - staattisesta dynaamiseen strategianäkemykseen

Tässä tutkielmassa vertaillaan strategiatutkimuksen koulukuntia, ja niiden välisiä suhteita. Tut-kielmassa esitettävät neljä strategianäkemystä on jaettu luonteeltaan staattisiin ja dynaamisiin. Tavoitteena onesittää, kuinka näiden näkemysten synteesinä voidaan siirtyä staattisesta strate-gia-ajattelusta dynaamiseen malliin, mikä luo yritykselle uusia mahdollisuuksia uudistaa ja tur-vata kilpailuetuaan. Tutkielmassa myös tarkastellaan viime aikoina esitettyä perinteiseen SWOT-analyysiin kohdistuvaa kritiikkiä, jonka mukaanstaattiseen analyysiin jäävä strateginen suunnittelu voi johtaa yritysjohdon huomiota vääriin asioihin tulevaisuuden kilpailuetua ajatel-len.

Tuotannon budjettimallin uudistaminen elektroniikka-alan yrityksessä

Diplomityön tavoitteena on suunnitella ja toteuttaa tuotannon budjettimalli elektroniikka-alalla toimivalle yritykselle. Työn onnistumisen kannalta keskeistä on löytää vanhan budjettimallin puutteet sekä uudet tietotarpeet, joita tuotannon johto tarvitsee pyrittäessä kustannustehokkaaseen ja kannattavaan tuotantotoimintaan. Näiden tietojen pohjalta suunnitellaan ja toteutetaan uusi budjettimalli sekä kuvataan sen toimintaperiaatteet. Työn teoreettisessa osuudessa esitellään budjetoinnin tavoitteet, hyödyt, kritiikin kohteet sekä tyypillisen teollisuusyrityksen osabudjetit. Myös perinteiseen budjetointiin läheisesti liittyvät muodot ja sovellukset, kuten toimintopohjainen budjetointi, vastuualuelaskenta ja nollapohjabudjetointi esitellään. Budjettiseurannan ja eroanalyysin tärkeä merkitys tuodaan esiin. Ennen uuden mallin esittämistä tutkitaan vanhan budjettimallin toimintaperiaatteet ja heikkoudet. Empiirisessä osassa keskitytään tuotannon budjetin toimintaperiaatteisiin sen sisältämien osabudjettien kautta. Työn loppupuolella esitellään uuden budjettimallin antamat tulokset ja poikkeamat sekä arvioidaan budjettimallin toimivuutta. Budjettimallin tuottaman informaation pohjalta tuotannonjohtoa ja suunnittelua ryhdyttiin välittömästi tehostamaan välillisten kustannusten alentamiseksi. Tehostustoimet ilmenivät konkreettisesti positiivisena erona poikkeama-analyysissä suhteessa budjettiin. Rakennetun budjettimallin mallinnustarkkuus osoittautui hyväksi ja uudet esiin tuodut kustannuserät hyödylliseksi informaatioksi.

Soldiering and the making of Finnish manhood : conscription and masculinity in interwar Finland, 1918–1939

Military conscription and peacetime military service were the subjects of heated political, social and cultural controversies during the early years of national independence in Finland. Both the critics and the supporters of the existing military system described it as strongly formative of young men’s physical and moral development into adult men and male citizens. The conflicts over conscription prompted the contemporaries to express their notions about what Finnish men were like, at their best and at their worst, and what should and could be done about it. This thesis studies military conscription as an arena for the “making of manhood” in peacetime Finnish society, 1918–1939. It examines a range of public images of conscripted soldiering, asking how soldiering was depicted and given gendered meanings in parliamentary debates, war hero myths, texts concerned with the military and civic education of conscripts, as well as in works of fiction and reminiscences about military training as a personal experience. Studying conscription with a focus on masculinity, the thesis explores the different cultural images of manliness, soldiering and male citizenship on offer in Finnish society. It investigates how political parties, officers, educators, journalists, writers and “ordinary” conscripts used and developed, embraced or rejected these notions, according to their political purposes or personal needs. The period between the two world wars can be described as a fast-forward into military modernity in Finland. In the process, European middle class gender ideologies clashed with Finnish agrarian masculinities. Nationalistic agendas for the militarisation of Finnish manhood stumbled against intense class conflicts and ideological resistance. Military propaganda used images of military heroism, civic virtue and individual success to persuade the conscripts into ways of thinking and acting that were shaped by bourgeois mentality, nationalistic ideology and religious morality. These images are further analysed as expressive of the personal experiences and emotions of their middle-aged, male authors. The efforts of these military educators were, however, actively resisted on many fronts, ranging from rural working class masculinities among the conscripted young men to ideological critiques of the standing army system in parliament. In narratives about military training, masculinity was depicted as both strengthened and contradicted by the harsh and even brutal practices of interwar Finnish military training. The study represents a combination of new military history and the historical study of men and masculinities. It approaches masculinity as a contested and highly political form of social and cultural knowledge that is actively and selectively used by historic actors. Instead of trying to identify a dominant or “hegemonic” form of masculinity within a pre-determined theoretical structure, this study examines how the meanings ascribed to manhood varied according to class, age, political ideology and social situation. The interwar period in Finland can be understood as a period of contest between different notions of militarised masculinity, yet to judge by the materials studied, there was no clear winning party in that contest. A gradual movement from an atmosphere of conflict surrounding conscription towards political and cultural compromises can be discerned, yet this convergence was incomplete and many division lines remained.

Satama sydämettömässä maailmassa?

Kirjallisuusarvostelu

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Venäjän imperiumin paluu

Venäläiset ovat eurooppalainen sivistyskansa, joka on vaikuttanut merkittävällä tavalla maailman kohtaloihin. Kommunismin kukistuttua ja Neuvostoliiton hajottua venäläiset joutuivat hämmennyksen tilaan. Kansakunnan uusi nousu alkoi maantieteellisestä, sivistykselliseltä ja historialliselta pohjalta. Länsimaille oli yllätys, ettei Venäjä seurannut läntisiä demokraattisia esikuvia, vaan lähti luomaan uutta yhteiskuntaa omaa tietään kulkien. Valtion johtoon astuivat turvallisuusmiehet, jotka määrittelivät Venäjän kehitysstrategiat ja poliittiset tavoitteet. Heidän mukaansa Venäjän federaatio on imperiumi, eikä se alistu muiden johdettavaksi. Venäjä ei hyväksy Yhdysvaltojen johtamaa yksinapaista maailmaa. Venäjän pyrkimyksenä on kohota yhdeksi tärkeäksi maailmanpolitiikan keskukseksi ja haastaa muiden vaikuttajien kuten EU:n, Kiinan, Japanin ja Intian kanssa Yhdysvaltojen johtoasema. Tavoitteeseen pääseminen edellyttää yhteiskunnan voimavarojen keskittämistä. Vuodesta 1996 lähtien poliittinen valta on keskitetty tiukasti presidentille ja hänen johtamalleen hallintokoneistolle. Vladimir Putinin johdolla yhteiskunta vakautettiin autoritaariseen tyyliin. Vuosina 2008–2012 muodollisena, joskin vaaleilla valittuna, presidenttinä oli Putinin luottomies Dmitri Medvedev. Tuolloin todellisena Venäjän johtajana toimi pääministeri Putin. Medvedevin nelivuotiskauden päätyttyä Putin jatkaa valtion johdossa presidenttinä. Taloudelliset edellytykset harjoitetulle politiikalle ovat Venäjällä itsellään. Maa on maailman ainoa suurvalta, joka on riippumaton ulkomaisista energia- ja raaka-ainelähteistä, ja vuodesta 2002 vuoden 2008 lopulle jatkunut energian ja raaka-aineiden hintojen nousu on tukenut Venäjän talouskehitystä. Lisääntyneillä tuloilla on voitu monipuolisesti kehittää yhteiskuntaa, ja väestön enemmistö on tyytyväinen harjoitettuun politiikkaan. Venäjä selvisi nopeasti vuonna 2009 maailmaa kuristaneesta taloudellisesta kriisistä ja pääsi jälleen kasvu-uralla. Suurena ongelmana on vientiteollisuuden yksipuolinen painottuminen energia- ja raaka-ainesektoreille, jolloin talous on hyvin riippuvainen maailmantalouden kehityksestä. Suurten valtion omistamien yhtiöiden hallitsema elinkeinoelämä ei myöskään ole omiaan edistämään yrittäjyyttä, joka on kaiken innovatiivisuuden perusedellytys. Valtiojohtoinen autoritaarisuus ei ole tyydyttänyt kaikkia, mutta vanhaan venäläiseen tyyliin protestit on tukahdutettu, ja ulkomaisille arvostelijoille venäläiset ovat kertoneet kehittävänsä venäläistä, ”ohjattua” demokratiaa. Imperiumille erittäin tärkeän instrumentin muodostavat vahvat asevoimat, ja valtiojohtoinen autoritaarinen talouselämä antaa mahdollisuudet niiden kehittämiselle. Asevoimien kehityksen esteenä ei ole niinkään talous, vaan teknologinen ja innovatiivinen jälkeenjääneisyys. Vuonna 2003 käynnistetty asevoimien reformi on lähtenyt liikkeelle ja sen tuloksia oli havaittavissa elokuussa 2008 käydyssä Venäjän ja Georgian välisessä sodassa, joka päättyi Venäjän aseille voitokkaasti. Tuolloin kuitenkin todettiin asevoimien tekninen ja taktinen jälkeenjääneisyys, mikä johti asevoimien ja niitä tukevan teollisuuden uudistamiseen tähtäävien uudelleenjärjestelyiden kiirehtimiseen ja kehittämiseen.

Enseigner l'interculturel dans le supérieur: quels discours et approches d'un concept ambigu à l'heure de l'internationalisation? Le cas de la Finlande

L‘interculturel est un concept souvent partagé mais rarement défini dans la recherche alors que ses compréhensions, interprétations et applications sont variées, ce qui mène à des malentendus et des positionnements épistémologiques et méthodologiques ambigus. En parallèle, de nombreuses critiques et propositions de réorientations de la notion voient le jour. Nous entendons faire le point sur la notion et son intégration potentielle dans l‘enseignement de la communication interculturelle (ECI). Notre étude se base sur l‘analyse de six groupes focalisés d‘enseignants (-chercheurs) impliqués dans l‘enseignement de l‘interculturel du niveau supérieur en Finlande, pays du nord de l‘Europe. Nous avons recours aux paradigmes postmodernes et aux sciences du langage (analyse du discours inspirée d‘auteurs français, et plus particulièrement de l‘école française de la deuxième génération (les théories de l‘énonciation (Kerbrat-Orecchioni, 2002 ; Marnette, 2005) et une approche du dialogisme inspirée par Bakhtine (1977))). Ces méthodes permettent de mettre en avant la complexité identitaire en posant l‘hétérogénéité du discours comme principe, c‘est-à-dire qu‘elles considèrent que tout discours inclut la « voix » de l‘autre. Repérer la présence de ces voix dans les discours des enseignants/chercheurs nous a permis de démontrer comment celles-ci participaient à la construction de leur identité pendant l‘interaction. Nous avons pu observer comment les relations entre ces interactions verbales donnaient lieu à des instabilités (contradictions, omissions), dont l‘étude nous a aidée à déduire leur(s) façon(s) de concevoir l‘interculturel. Les discours analysés révèlent a) que la définition de l‘interculturel est partagée sans être perçue de la même manière et b) que les différentes représentations du concept peuvent varier dans le discours d‘un même enseignant, mettant en évidences des contradictions qui posent problème s‘il s‘agit de communiquer un savoir-être aux apprenants. Nous nous sommes efforcée de trouver la place d‘un interculturel renouvelé parmi ces discours et de dissocier l‘image de l‘éducation interculturelle qui est promue en Finlande de ce qui est proposé en réalité : les changements actuels semblent avoir un minimum d‘impact sur la façon dont les enseignants traitent l‘interculturel. Nous nous demandons alors comment l‘Etat finlandais peut promouvoir un enseignement interculturel cohérent sans proposer aux enseignants/chercheurs une formation qui leur permettrait de reconnaitre les diverses diversités impliquées par l‘interculturel. Mots clés : Communication interculturelle, diversité, culture, enseignement supérieur finlandais.

Social entrepreneurship – Believe in it or not!

The practice of social entrepreneurship already exists for a long time but the concept is quite new and has more recently raised a growing interest among academics. However, the majority of researches and considerations about the subject have taken a strong positive concern by omitting some sort of a critical reflection. The idea of this study is to consider the gap between the very optimistic and the more precautious concerns about social entrepreneurship. It means presenting the advantages and downsides connected to the topic in the business, public and third sector. The aim is to help the reader building his/her own belief on social entrepreneurship by considering the positive and negative sides of social entrepreneurship. Hence, the research is intended to take a critical step and aims to answer to the following research questions:  Shall we believe in social entrepreneurship?  What are the reasons for believing or not in social entrepreneurship taking into account the advantages and possible risks of it in the business, public, and third sector? The theoretical framework consists of the comparison between the promising and precautious sides about social entrepreneurship for private, public and non-governmental organizations including the actors or participants inside these sectors. The empirical part is conducted using a qualitative method. Personal interviews of experts in the fields of business, public and third sectors were handled. The purpose of this approach is to compare the critics in theory with the experience of persons dealing with social entrepreneurship. The results from the interviews revealed that in general, reasons for believing in social entrepreneurship prevail over critics about the subject. Social entrepreneurship may not yet represent a full performing business. Concerns for weakening the public power and putting aside the interests of communities in need may exist too. Furthermore, naïve and extra liberal ways of thinking or doing can lead to practices going in opposition with initial social objectives. Nevertheless, problems about social entrepreneurship would be mainly due to the young age of the movement. Time and experience would give better foundations and results to social entrepreneurs. Critics about social entrepreneurship could also easily be done to any sorts of business. Overall, the positive considerations of social entrepreneurship with skillful, motivated and responsible actors could represent some useful tools for enterprises, governments and charities. Some tools among many other possibilities to help people in need.

Issues in the Transatlantic Trade and Investment Partnership: A critical discourse analysis

Negotiating trade agreements is an important part of government trade policies, economic planning and part of the globally operating trading system of today. European Union and the United States have been active in the formation of trade agreements in global comparison. Now these two economic giants are engaged in negotiations to form their own trade agreement, the so called Transnational Trade and Investment Partnership (TTIP). The purpose of this thesis is to understand the reasons for making a trade agreement between two economic areas and understanding the issues it may include in the case of the TTIP. The TTIP has received a great deal of attention in the media. The opinions towards the partnership have been extreme, and the debate has been heated. The purpose of this study is to introduce the nature of the public discussion regarding the TTIP from Spring 2013 until 2014. The research problem is to find out what are the main issues in the agreement and what are the values influencing them. The study was conducted applying methods of critical discourse analysis to the chosen data. This includes gathering the issues from the data based on the attention each has received in the discussion. The underlying motives for raising different issues were analysed by investigating the authors’ position in the political, economic and social circuits. The perceived economic impacts of the TTIP are also under analysis with the same criteria. Some of the most respected economic newspapers globally were included in the research material as well as papers or reports published by the EU and global organisations. The analysis indicates a clear dichotomy of the attitudes towards the TTIP. Key problems include lack of transparency in the negotiations, the misunderstood investor-state dispute settlement, the constantly expanding regulatory issues and the risk of protectionism. The theory and data does suggest that the removal of tariffs is an effective tool for reaching economic gains in the TTIP and even more effective would be the reducing of non-tariff barriers, such as protectionism. Critics are worried over the rising influence of corporations over governments. The discourse analysis reveals that the supporters of the TTIP have values related to increasing welfare through economic growth. Critics do not deny the economic benefits but raise the question of inequality as a consequence. Overall they represent softer values such as sustainable development and democracy as a counter-attack to the corporate values of efficiency and the maximising of profits.