The Making of a Human Resources Department Essay - 1337 Words

Serving as a Human Resources Manager for a rapidly growing organization in Southern California often proves to be both challenging and rewarding. The organization I happily work for, New American Funding (NAF) is one of the nation’s leading mortgage bankers. Coming into this organization, I had spent time working in Human Resources Management roles, but in all fairness, nothing could have prepared me for the role with NAF. When I was interviewed for the role as human resources manager, I was lead to believe by a rather persuasive recruiter that there were nearly 200 employees and the company was looking to double in the next year or two. I was nervous to develop a role in a company that was already this large where I would be managing the†¦show more content†¦It has been over two years since those interviews. When I joined NAF they had 384 employees, I ran a report last week and we had 903 employees. I was alerted to the fact that the mortgage industry experienced cyclical changes, but I was informed our company didn’t experience change like most in the industry. I have learned so much being with NAF. In 2013 NAF experienced unsurmountable change, the company hired 699 people, unfortunately we also had a Reduction in Force due to the change in the market and mortgage rate increases. This created a huge difference in our call center division and we were forced to eliminate positions. In 2013 between hires, terminations, resignations and reduction in force position eliminations, the Human Resources Department had nearly 1200 employee transactions. Performance management was crucial to the vast changes that we experienced as a company. Opening new branches and ensuring that the recruiting efforts aligned with our company goals, vision and mission. The planning of benefits and pay was rapidly adjusted as well as learning new state regulations opening new branch locations in Washington, Colorado, Texas, Nevada, and Arizona in 2013 alone. Being present, accountable and informed is not only necessary for my role; it is required to ensure that I can build rapport with my employees. I will never forget the first termination I had while at NAF. It wasShow MoreRelatedStrategic Planning : Mission And Strategic Objectives1543 Words   |  7 PagesStrategic planning is one of the most critical human resource management challenges facing both the private and public health sectors in today’s market. Strategic planning can equip University Hospital with the methodology to go from a decentralized platform to a centralized platform. Effective strategic planning requires a strong Human Resources department and also strong executive leadership as well. This will help show a clearly articulated vision, mission and strategic objectives. 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The Probation Officer And Offender Role - 2796 Words

The Probation Officer and Offender role has been widely examined, specifically in regards to the effective management of risk (McNeill, 2009, NOMS 2010). Within this, it is recognised that the relationship between these individuals is paramount to the effective management of risk and offending behaviour. There have been numerous working practices introduced throughout the years within the Probation Service to identify effective working practices including the Effective Practice Principles and latterly, Skills for Effective Engagement, Development and Supervision known by the acronym SEEDS (Rex Hosking, 2013). Whilst these have greatly influenced the work being undertaken by Probation practitioners, the management of risk of†¦show more content†¦BP is unable to work as a result of injuries sustained to his left leg and hand through previous violent acts. Additional to this, BP is an alcohol dependent individual who has been in relapse for approximately 12 months. BP is subject to an Indeterminate Public Protection (IPP) life licence for the offence of Wounding with Intent. This offence occurred in 2005, at a time when his alcohol consumption as at its heaviest and was â€Å"sofa surfing† with associates he met as previous supported accommodation sourced through the Salvation Army. The circumstances of the offence were that BP and his associate had been drinking constantly throughout the day in the victim’s flat and that an argument broke out over the level of music being played by BP. Feeling aggrieved by this, BP asked the victim to step outside for a fight. As a result of BP feeling ignored by the victim through the nil response, BP took the knife that he was holding and lunged towards the victim stabbing him in the neck before dragging the knife downwards on the neck. Subsequently, BP tried to stab the victim in the chin before retreating and apologising. In reviewing BP’s antecedents he has 28 convictions for 48 sep arate offences. Pertinent to the index offence are those committed in 1980 for section 47 assault, breach of the peace numerous times between 1981 and 1995, possession of a bladed article in a public place in 1997 and a further section 47 assault in 1998.

Night World Spellbinder Chapter 17 Free Essays

They walked out to Eric’s jeep. The night air was very cold and there was no moon. Thea kept her hand on Eric’s back, ready to press if he hesitated. We will write a custom essay sample on Night World : Spellbinder Chapter 17 or any similar topic only for you Order Now But he never did. At the door of the jeep, Thea looked at Blaise. She was afraid to show any expression. Could Aradia see them? She wanted desperately to give Blaise a last hug. Aradia said, â€Å"Is there a window from the shop onto this street?† Thea looked at Blaise. Blaise said, â€Å"No.† â€Å"Then you can say good-bye. After this you’re going to have to pretend not to know each other.† Thea stared at her, then felt a wild choked giggle well up. â€Å"Now I know why you’re Maiden,† she said, in a bare whisper. â€Å"But-does anyone else realize?† â€Å"l don’t think so. Some may wonder, but I think they’ll keep their mouths shut. Say good-bye quick.† Thea hugged Blaise, couldn’t make herself let go. â€Å"Thank you. Oh, Eileithyia, Blaise, I’ll miss you.† â€Å"Now I’m the last of the Harman line,† Blaise said in a bad imitation of a smirking voice. â€Å"I’ll have a bedroom to myself,† she added in more believable tones. â€Å"And I’m going to get Sheena good.† â€Å"Who?† â€Å"That’s right, you didn’t hear. She was the one who turned us in. She’s one of Tobias’s little girlfriends, Circle Midnight. It seems he’s been spying on us. He told her enough that she understood we were doing forbidden spells, and she told Gran.† â€Å"It doesn’t matter now.† â€Å"Are you kidding? I’m getting sent to the Convent. I’m going to kill her.† The bells rang as Blaise tossed her head. Then she tightened her grip on Thea. â€Å"I don’t know why you want to be with a human,† she whispered. â€Å"But I hope you keep on wanting it now that you have it.† â€Å"Blaise, when you get back-please don’t hurt them anymore. They’re people. Really.† Blaise sighed noncommittally; Thea could feel it. But all she said, almost too softly for Thea to hear, was, â€Å"I’ll miss you-sister.† Then Thea could let go. When she was in the jeep, Aradia leaned into the open door. â€Å"Two things,† she said rapidly. â€Å"And they’re all the help I can give you. Mother Cybele mentioned Circle Daybreak. I’ve heard rumors that there axe witches somewhere who are starting it up again. Witches who want to forget the Burning Times, and who don’t hold to Night World law. I don’t know if it’s true. But if it is, maybe you can find it.† Thea’s breath was taken away. The possibility leaped inside her like some unimagined joy. â€Å"And the other thing,† Aradia said, with a rare smile-almost a brief grin. â€Å"Word is that some of your Redfern cousins have started going peculiar. I’ve even heard that they’re talking about finding human soulmates, just like you. You might try and contact them and see what the story is.† Thea’s breath came back, and with it, tears. â€Å"Oh, Aradia. Thank you.† â€Å"Good luck, Thea. And Eric. Both of you, wherever you go.† Eric, who had been sitting quietly behind the wheel, reached out to touch her hand lightly. â€Å"And you, too.† Thea could tell by his voice that he was puzzled and dazed, but he was trying not to show it. Then they drove away. Thea turned around to watch Blaise getting smaller and smaller. A little wind blew Blaise’s hair, and she looked like a dark and mysterious Aphrodite, a goddess who always did what you least expected. Eric drove fast until they were a good distance from the shop, then pulled to the curb on a tiny residential street. He looked at Thea and said cautiously, â€Å"Am I immune to this stuff? Because I’m not forgetting anything. Or is it going to kick in any minute now?† Thea kissed him. Then she began to laugh hysterically. â€Å"No. No.† â€Å"You mean we’re really safe? You’re going to keep your powers?† â€Å"Yes! Yes!† She had to keep telling him over and over to convince him. But finally he got it and his face changed. Was transformed by his lightning-bolt smile. He squeezed her and shook her and finally jumped out of the jeep and yelled â€Å"All right! Way to go, Blaise! All right! Yes!† â€Å"Eric!† He pounded the jeep. â€Å"Eric, get back in, you idiot! There might be Night People around.† Then, still laughing uncontrollably with love and gratitude and the relief of tension, she said, â€Å"Come in here.† And she held out her arms. He jumped back in. They fit together perfectly, his arms around her, his breath against her hair. â€Å"I’m so happy,† he said. â€Å"I love you, witch.† Thea was laughing and crying at once. â€Å"I love you, too.† He kissed her temple. She kissed his cheek. Then he kissed her mouth and stayed there for a long while. And Thea forgot about laughing, forgot that there was a world outside the two of them. And then they sat together in the darkness, resting against each other, just breathing. Safe. Connected. Thea was with someone who knew her, who saw what she saw. Her soulmate. And they were free to be with each other, without being hunted, without fear. She was filled with joy and tranquility. And with quiet sadness, too. It wasn’t as if this new beginning came free. She still was an exile, cut off from her family. Gran was lost to her. If she saw Blaise, it would have to be in secret. She’d given up a lot. Almost everything. But she didn’t regret it. Not with Eric warm and solid in her arms. Not with the Night World saved from civil war, and the threat to the humans here over. And what now? she wondered. Strangely, even though there was no clear answer, she didn’t feel afraid. She could visualize many futures, and they all seemed equally likely. Now they would go to Eric’s house, and Eric’s mother would be puzzled but generous, and Roz would be ferocious but delighted. And next week Thea would go back to school and transfer into honors zoology. She would get a scholarship to Davis and become a vet and use her powers to find out what was wrong with sick animals. Or she would find herself interested in wolves or elephants and would become a naturalist and visit faraway places to study them. Or she and Eric would adopt a puppy like Bud and write a book together to help people understand their dogs. Or she would find Circle Daybreak and meet witches who wanted to forget the Burning Times. And they would be the first to reintroduce humans to magic, and Rosamund would grow up fierce and proud, knowing all the legends of Hellewise. Or she would find her vampire cousins and see if the soulmate principle was really coming back. And their group would be like a magnet, attracting other young Night People with radical ideas, starting an underground revolution. Maybe a new generation of Redferns and Harmans were forming alliances with humans. Maybe it was time for hatred to stop. Maybe the old powers were waking and new times were coming. Maybe the world was about to change. Only one thing was sure. There were infinite possibilities. She held Eric and felt his breathing and was at peace with the night. [The End] How to cite Night World : Spellbinder Chapter 17, Essay examples

Education Booklet on School Visit to Marae

Question: Discuss about theEducationfor Booklet on School Visit to Marae. Answer: Marae as a Critical Site of Learning Marea is a religious place in New Zealand. It is an important site to observe healthy community relationship. Mainly it is a place of the refugees. It is a place, where they gather to discuss various issues, celebrate community festivals, and to bid farewell to any dead person. The tribe living in Marae is called Maori. According to king (2016), these people hold the belief of living a life of their own within their own set of value systems. Maoritanga is guided by these concepts and it outlines their cultural identity. Gurley (2015) discussed, they believe in exercising their own language, oratory, social etiquette and values. They have re-established their values and philosophies. According to Jones (2016), Marae is a socially integrative place fostering identity, pride, and self-respect of the people. The tanga and hui are the two communities living in Marae. These people have survived the influence of western civilization. To understand various aspects of indigenous learning and educational system, Marae is a significant choice. One can gather knowledge about language, oratory, itinerary, various programs, and guidelines that they follow. Hepi (2015) discussed, during his childhood, oratory expert Selwyn Muru listened to many great orators. He watched those taking actions on lost land and confronting hardships of rural life. He was fascinated by what he observed in his older generations. To know about the tradition of oratory, it is important to visit Marae once. According to Rollo (2016), they expect a non-Maori people to understand these traditions and respect it to avoid any situation of embarrassment. One can say that visiting Marae is a cultural experience for the visitors. They get to know about the lives of Maoris closely. The selected school was Peria School. It is situated at 1430 Oruru Road of Peria in Marae. As discussed by Kelderman (2014), it is a rural school with 50 students along and 3 principals and 3 classroom teachers. They also have five administrative and support staff. According to Rewi (2013), it is found that the school is a well-constructed one with adequate facilities for the students. The teachers and the school authorities have ensured a high quality-learning environment for the students. Each classroom has an interactive whiteboard, a desktop or laptop for every child. Before talking about it in detail, first the journey to the Peria School will be discussed. Peria is a large Maori village. Surely, all the Maorian culture is observed there. Shilliam (2015) discussed that the school was amidst hill and beautiful plantations. It is found that every house was covered by the grove of peach trees. One can observe a Maori-built church and a burial place, a post office and a flourmill while going towards the school. It was an idyllic life. In the Peria School, one would observe the teacher teaching students aged from eight to 50 including male and females. According to Ward (2013), there was a large Whare Runanga or council hall at the central position of the school. Aikman (2015) discussed, the chiefs discuss issues on Maori Nation inside this council hall. Their speeches are celebrated with fire, action, humour, decorum and dignity. All these are special features of traditional Maori oratory. Every morning and evening religious prayers start with ringing of bell. Johnson (2015) mentioned that there were classroom blocks and a separate administration area inside the school. A shade house inside the ground produces tree seedlings for sale. Zealand (2014) discussed, after reaching the school and interacting with the teachers and authorities, it is found that those people took great pride on their school and the opportunities they provide for the native students. Even the parents are actively involved in their childs edu cation through the open door policy of the school. It made them to participate in the activities outside the classroom. Itinerary, Programs and Guidelines 9 am 9:30am 9:45 Meeting at the Peria school of Marae. After reaching the school, all guests should assemble at the school gate. Each group should have a spokesperson and a Kai or caller. This Caller is supposed to be female who should respond at the welcoming call. An elderly woman of Tangata Whenua welcomes the Manuhiri visitors. This call functions as permission for the visitors to enter the Marae. Through the call, she also declares the area of the Marae to remain until all the formalities are accomplished. King (2012) discussed, the words that they utter cover four main areas. These are as follows: Welcome all visitors Pay tribute to deceased relatives Acknowledge their tribal lineage if possible Address the function of the Hui As discussed by Aikman (2015), the visitors are supposed to listen to this call with great respect and then reciprocate with words. At the end of it, the elderly woman addresses the purpose of the visit. These rituals are followed by the visitors entry into the gathering place, where they all seat. The speakers group will also sing a song or Waiata. The duration of this phase is long. All the formalities end with the lifting of Tapu. The Tangata Whenua starts the programmes arranged for the Hui. It includes Hangi or a special type of meal. In addition of all these, one would found excellent discipline and order in them. All students march inside and outside of the school carrying their books at a word of command. Next, they do their breakfast at eight am in the morning and then live in school before the dinner. Johnson (2015) discussed that all students are neatly dressed. The school provides them with necessary books, which are preserved in the boxes. These children are trained to read and write in the native Maori language perfectly. It is seen that the teachers dictate the Maori language and they note down everything in detail with perfection. Roles of Men, Women, and Elders in Transmitting Tradition from Older to Newer Generations All the rituals and customs that the Maori people perform are transmitted from older generations to the new generations. According to Gurley (2015), both men and women play their parts in maintaining the traditional customs. It is already discussed that the women act as the main Callers. Most elderly women do this on behalf of the Maori people. The caller from the visitors group is also a woman. It is believed that these women having past the age of childbearing, posses the power to eliminate all negative influences of the visitors or the Tangata Whenua. However, they are not allowed sit in the front row at the gathering place because they believe it would affect their fertility. It is the men who sit there and deliver speeches. Even their wives are barred from sitting with these men. Women sit in third or fourth row. These people believe in protecting their women. It is believed that the speeches of the men negate all negative influences. The tradition of oratory is maintained with discipline. King (2012) discussed that the males delivering speeches mainly talk about their ancestors so that the newer generation and the visitors start respecting the Maori tradition. However, the women sitting in the other rows are given the responsibility to correct the speeches if there are any mistakes. It is the tradition to announce the mistakes as loudly as possible so that everyone gets to know about the teal facts and the speaker feels ashamed for his mistake. It is a message to the new generation. Women are considered as the keeper of the culture. However, some of the Maori tribe do not allow women to speak anything. Womens liberty to speak is a matter of concern in Maori. According to Shilliam (2015), in some instances, Prime Minister Helen Clarke faced problems speaking in the Marae. However, apart from some tribal communities, domination over women by men is not found in large sections. Women are given the central position i n Aotearoa language revitalization movement. According to Shilliam (2015), during 1970s and 1980s, the Maori women led the protest against land, language and sovereignty. Mitra Szaszy, Eva Rickard, and Whina Cooper nurtured this language revitalization movement. According to Gurley (2015), even women stood by the efforts by men in the Womens Welfare League, founded in 1951. Another instance of projecting women power in the Maori politics was observed in 1950s in the work of Dame Katerina Mataria. All the elderly people are respected in great esteem. In a wider family, they are supposed to play various roles. They are the only source of knowledge about the tradition and history of Maori people. Therefore, they perform all the customs and rituals in most of the times. They act as the guardian leading the generations. They also take the responsibility of nurturing children. Whenever the parents work on the fields and go outside for fighting, these elderly people look after their children. The elderly people are responsible for giving solutions to any problems. According to Rewi (2013), in Maori language they are called Kaumatua. One can observe many stories and legends featuring the role of kaumatua in their lives. The elderly women pass their knowledge of traditions and customs to the female member of the new generation. From the 1970s, the Kaumatua flats were built by the Marae to keep these elderly people an active part of Marae community. Shilliam (2015) discussed that the male members of the Marae community play the role of the leaders. They get involved in war and go to field for ploughing. All the Marae boys of newer generation learn the technique of war and ploughing from their fathers. The value system, discipline, and beliefs nurtured by the male members are transmitted to the newer generations. These male members are also experts in hunting. It is a fact that in rural areas, the main occupations of these Marae people are ploughing and hunting. To hold on with their tradition, it is mandatory to involve the new generations into the traditional system. As already discussed, the Male members of the community are given the responsibility of oratory. Apart from that, the male members perform the most famous traditional Hakka dance. One can also find it in the Rugby team of New Zealand. The male Rugby team has popularized this tribal dance form. The male members of the newer generation also adopt this traditional art from their male members. References Aikman, P. J. W. E. (2015). Within the Fourfold: Dwelling and Being on the Marae.Sites: A Journal of Social Anthropology Cultural Studies,12(2). Gurley, M. (2015). The Myth of Tahiti: Breaking Colonial Confines and Finding the Subaltern Voice Through a Revival of Traditional Art Forms. Hepi, T. (2015).History, gender and tradition in the M?ori nation: female leaders in Witi Ihimaera's The Matriarch, The Whale Rider and The Parihaka Woman: a thesis presented in partial fulfilment of the requirements for the degree of Master of Arts in English at Massey University, Manawat?, New Zealand(Doctoral dissertation, Massey University). Johnson, N. F. (2015). The Past is in the Present. InChildrens Images of Identity(pp. 89-101). SensePublishers. Jones, C. (2016).New Treaty, New Tradition: Reconciling New Zealand and Maori Law. UBC Press. Kelderman, M. (2014). Te Whare W?nanga o Hoani Waititi Marae. King, P., Hodgetts, D., Rua, M., Te Whetu, T. (2015). Older men gardening on the marae: Everyday practices for being Maori.AlterNative: An International Journal of Indigenous Peoples,11(1), 14. King, P., Young-Hauser, A., Li, W., Rua, M., Nikora, L. W. (2012). Exploring the nature of intimate relationships: A M?ori perspective.. Rewi, P. (2013).Whaikorero: The world of maori oratory. Auckland University Press. Rollo, T. M. (2016). Kapa Haka Transforms Lives Through Arts-Based Service Learning: Developing a Sense of Community Ownership in Service Learning Projects: A M?ori Perspective.Engaging First Peoples in Arts-Based Service Learning: Towards Respectful and Mutually Beneficial Educational Practices, 159-174. Shilliam, R. (2015).The black Pacific: Anti-colonial struggles and oceanic connections. Bloomsbury Publishing. Ward, A. (2013).Show of Justice: Racial Amalgamation in Nineteenth Century New Zealand. Auckland University Press. Zealand, S. N. (2014). Taku marae e: Connecting to ancestral marae 2013.