What does professionalisation mean? Perceptions of professionalisation in swiss sport federations

Introduction: Organisational changes in sports federations are often associated with a drift from a volunteer driven to an increasingly business-like phenomenon (Shilbury & Ferkins, 2011). This process of transfor-mation is be called as “professionalization”. Accordingly, professionalization seems to be an appropriate strategy for sport organisations in order to meet organizational pressure due to challenges of a more complex and dynamic changing environment adequately. Despite the increasing research interest and the attempts for systematization on the phenomenon of professionalization it still remains unclear what does the term professionalization exactly mean (Dowling et al., 2014). Thus, there is a lack of a consistent concept of professionalization that is needed in order to explore different facets and perspectives of this phenomenon more validly. Against this background following question emerged: What is the suitable concept of professionalization for analyzing the actual ongoing processes of change, adaption or transformation in sport federations? Methods: Dealing with this question, following two-step approach was choosen: (1) In a first step a scholar’s perspective at professionalisation of sport organisations will be displayed in order to explore both the common ground as well as divergences and inconsistencies in previous approaches. Therefore, a literature review is indicated. (2) In a second step, and in contrast to previous studies we will consider a practical point of view by a so called second-order observation of experts to gain valuable insights into current thinking and acting towards professionalization in sport federations. In doing so, a hermeneutical approach is used, which is about understanding the meaning of contexts by grasping the everyday world, and draw insight and meaning from it (Shilbury et al., 2013). Accordance with hermeneutics, the explorative interpretive knowledge of expert interviews was used. The interviews were conducted with a sample of six selected experts, who have both dedicated insider knowledge and the overall view of all Swiss sport federations. Results and discussion: The summaries of literature review could be categorized into two research currents. The one defines professionalization as a structural process towards professional status of occupations. The other defines it in a broader sense as an organisational change towards a business-like approach. Whereas the first perspective there is a broad scientific consensus that second isn’t that clear, however. Explorative analysis of interview data reveals different themes in relation to professionalization of sports federation. First theme deals with a changed philosophy as more strategic alignment towards for-profit, efficiency and quality orientation. Second theme refers to paid work associated with more competence orientation and balanced governance between paid and voluntary work. Third theme deals with acting shift towards more rationalization and efficiency by implementation of innovative management and communication tools. Based on findings of both our review of scholar`s perspective as well insights from experts we will provide – in the sense of synthesis – a more clear understanding of what does professionalization mean that can be useful in terms of further studies. References: Dowling, M., Edwards, J. & Washington, M. (2014). Understanding the concept of professionalisation in sport management research. Sport Management Review, 17 (4), 520–529. Shilbury, D., Ferkins, L. & Smythe, L. (2013). Sport governance encounters: Insights from lived experiences. Sport Management Review, 16,349–363. Shilbury, D., & Ferkins, L. (2011). Professionalisation, sport governance and strategic capability. Managing Leisure, 16, 108–127.

What Is behind God’s Name? Martin Buber’s and Franz Rosenzweig’s Reflections on the Name of God

What meaning does God’s name convey? This was a question Martin Buber and Franz Rosenzweig had to answer when working on their translation of the Bible. They noticed that, as certain crucial biblical verses suggest, there is indeed a meaning behind God’s name in the Bible. Thus, an important moment in their joint translation was their account of the self-revelation of God in Exod. III, together with the question of how best to translate the tetragrammaton YHWH— the name of God. This article will explore their decisions, based both on their dialogue concerning the translation of the Bible, and on their papers, especially Rosenzweig’s well-known article ‘Der Ewige’ (‘The Eternal’) and Buber’s response to it. Less well known is the fact that there exist two unpublished typescripts by Martin Buber reflecting on the name of God, which will also be taken into consideration. Contrary to the received view that the choice of the personal pronoun to transliterate the name of God in the Bible translation was mainly Rosenzweig’s, I will show that it was actually a joint decision in which both thinkers’ philosophies,1 and a question that had haunted Buber since his youth, played an important part. The choice of the personal pronoun is an answer to this question, addressing the omnipresent God, the eternal Thou, in a kind of cultic acclamation.

Der Körper als Gefäß. Eine Studie zur visuellen Anthropologie des Alten Orients

The perception of the human body as container is widespread in cognitive linguistics, psychology and anthropology and is estimated to be universal. But what can we say about the specific context of the Hebrew Bible as well as Ancient-Near-Eastern texts and material culture, and more especially about anthropomorphic vessels in the Levant? Biblical, Egyptian and Mesopotamian texts compare the human body with pottery in order to emphasize its status of having been created (Geschöpflichkeit) on the one hand, and its fragility (Zerbrechlichkeit) on the other. Not in every case does the metaphor refer to an individual. Very often, however, it is used with relation to groups of people (nations) and requires particular caution when it comes to drawing a conclusion about the embodiment. The archaeological-iconographic record demonstrates that the human body, especially the female body, was imagined as a container. The fact that vessels in the shape of female bodies are the majority can partly be explained with the association between container and pregnancy. This essay aims at stimulating the discussion about embodiment in the Ancient Near East, concepts of emotion the body as a container in the Hebrew Bible, and its relation to the material culture.

Crafting strategy : embodied metaphors in practice

The rationalist approach to strategizing emphasizes analytical and convergent thinking. Without denying the importance of this approach, this book argues that strategists must learn to complement it with a more creative approach to strategizing that emphasizes synthetic and divergent ways of thinking. The theoretical underpinnings of this approach include embodied realism, interpretivism, practice theory, theory of play, design thinking, as well as discursive approaches such as metaphorical analysis, narrative analysis, dialogical analysis and hermeneutics. The book includes in-depth discussions of these theories and shows how they can be put into practice by presenting detailed analyses of embodied metaphors built by groups of agents with step-by-step explanations of how this process can be implemented and facilitated. The link between theory and practice is further supported by the inclusion of several vignettes that describe how this approach has been successfully employed in a number of organizations, including BASF and UNICEF

Editorial genesis: From comparing texts (product) to interpreting rewritings (process)

In literary genetics, “editorial genetics” deals with the “public life” of texts, whereas the writing process is affected by edition and diffusion. Editorial genetics frequently has to deal with cases of “editorial rewriting”: in the literary domain for example, authors frequently modify previously published works, so that several versions may co-exist. We are especially interested in Balzac’s La Bourse (translated in English as The Purse) since we know three authorized versions of this specific work.By comparing different texts associated with a single work, the literary geneticist is facing different products that are themselves the result of a writing process. However, different specificities should be outlined: (1) the writing process does not leave any trace: we just have access to different products/texts and (2) since the texts we compare seem to be achieved, differences must be referred, not to programmatic or temporary linguistic structures, but to the reconfiguration of a pre-existing textuality.Do such products still reflect the processes that have given birth to them? Does the comparison between two texts considered as variations of a same text give access to this transformation’s processes? After describing the objects of this particular textual comparison and the terminology that permits to give an account of such phenomenon, this contribution suggests to express these questions differently, as a matter of poetics of transitions between texts, or, further digging, an hermeneutics of the transition between texts.

Leaving Home: Philo of Alexandria on the Exodus.

For Jewish-Hellenistic authors writing in Egypt, the Exodus story posed unique challenges. After all, to them Egypt was, as Philo of Alexandria states, their fatherland. How do these authors come to terms with the biblical story of liberation from Egyptian slavery and the longing for the promised land? In this chapter I am taking a close look at Philo’s detailed discussion of the Exodus and locate it within the larger context of Jewish-Hellenistic literature (Wisdom of Solomon, Ezekiel’s Exagoge). In Philo’s rewriting of the Exodus the destination of the journey is barely mentioned. Contrary to the biblical narrative, in the scene of the burning bush, as retold by Philo, God does not tell Moses where to go. Philo’s main concern is what happens in Egypt: both in biblical times and in his own days. The Exodus is nevertheless important to Philo: He reads the story allegorically as a journey from the land of the body to the realms of the mind. Such a symbolic reading permitted him to control the meaning of the Exodus and to stay, literally and figuratively, in Egypt.