Sikh Dharam 10 Guru Name

Anand Sahib

The Guru in Me - Critical Perspectives on Management

Seminar paper from the year 2005 in the subject Business economics - Business Management, Corporate Governance, grade: 92 percent (First), University of Lincoln, 24 entries in the bibliography, language: English, abstract: "Peters is ... the father of the post-modern corporation." Why do people follow Gurus?One explanation can be the search for meaning in life. They offer fulfilment and promise a peaceful and happy life . Herein the emphasis lies on management Gurus. Can we transfer the above to a management context? In management we follow rules, rituals and symbols. Every morning we are called to the holy mass, worshipping the corporate identity manual and confessing our companies inability to keep the promise of short delivery times to our customer . Our consultant will teach us by showing us how we can improve quality, reduce wastage and improve happiness in our jobs. Tom Peters with his work on "excellent companies" lay the foundation of the work presented. Utilizing postmodernist techniques, the author challenges the teachings of the so called management gurus. Decentering, deconstructing and reflecting back on itself the author critically re-evaluates his personal guru. As a result a new perception of the circle commonly known as management gurus materializes and the insights gained are to be used as a tool in modern management. Are modern managers mislead in their thinking by following the wrong ideas?

Militant and Migrant

This book is a study of the transformations in Punjab created by biotechnological revolutions, economic restructuring, persistent migrations, and political upheaval in the late 20th century. The sacred centre at Amritsar, the transnational settlement of Southall and a Doaba village form the terrain for this — three sites that can seen as metonymic spaces of identity that transcend geographic boundaries, and form the structure of this book. Relations between the rural, the sacred and the transnational, fostered through migration, marriage and material exchange, existed well before 1984. After 1984, however, and through the violent decades of the militancy period, these three locations became connected via the circulation of political ideologies, violent deaths, financial aid, a sense of disaffection, and the migration of men. Analysis of the linkages between transnational migration and religious revival is a key theme of this study. Conversely, the enhanced engagements of the diaspora with homeland politics became a source of support and created sanctuary spaces for political asylum seekers and transnational migrant labour. Re-analysing existing material and drawing on fieldwork-based interviews, as well as local history archives, the book presents a different framework to analyse the politics and social history of Punjab.