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HTS Theological Studies
Herv. teol. stud. vol.67 n.3 Pretoria Jan. 2011
Religion, civil society and conflict: What is it that religion does for and to society?
Jaco Beyers
Department of Science of Religion and Missiology, University of Pretoria, South Africa
Human consciousness instinctively tries to make sense of reality. Different human interpretations of reality lead to a world consisting of multiple realities. Conflict occurs when differing realities (worldviews) encounter one another. Worldviews are socially created and determine human behaviour and, as such, most often find expression in religion. The discussion of conflict and the role of religion in civil society take place within the discourse of the sociology of religion. Religion is socially determined. Peter Berger's insight into the sociology of religion therefore plays an important role in establishing the relationship between religion and civil society as one that takes on different forms. Thus, a clear definition of both civil society and religion was needed to understand the nature of these relationships. The role of religion in civil society with regard to the presence of conflict in society was further investigated in this article. The conditions under which conflict in society occurs were discussed, as were the conditions for tolerance in society, for religion ultimately becomes the provider of moral discernment when conflict occurs in civil society.
The debate on the nature of civil society, and even on the nature of religion, has been going on for centuries. Recently, there seems to be a new interest in the concept of civil society. Religion has always been under discussion, but when it comes to the relationship between civil society and religion, we return to an old debate. This relationship takes on new forms depending on the context and by adding a third element, namely conflict, to the equation, the relationship does indeed become complex.
This article intends to investigate the role of religion when it comes to the presence of conflict in society. As will be pointed out, this conflict can relate to society itself being in conflict with governing bodies, or relate to groups (even different religions) within society which stand in conflict with one another or with government. Within such groups there can even be conflict present. The question is: does religion play a role in such situations and if it does, what should the role of religion be?
The debate on the role of religion and civil society takes place within the discourse of sociology. Seligman (1992:2) acknowledges that the roots of the debate on civil society do lie partly in social philosophy. Religion is socially determined, that is, religion influences and is influenced by society.
The debate on the position of religion and civil society is ongoing. At times, this debate is seen as a discussion between two independent entities opposed to one another and, at others, this debate acknowledges the coherency of the two. The former stance can be labelled 'religion and society'. In the latter stance, the statement 'religion in society' would be more appropriate.
Religion and society are closely connected. Although differentiation between the two is possible, complete separation seems impossible. It seems that the discussion of the hierarchy of the two leads to certain perceptions. Is it society that gives rise to religion or is it rather religion that gives rise to society? Or is it more correct to formulate the inseparability by saying society is religion and religion is society. Nevertheless, it is clear that the fate of religion and society is intertwined. Religion is something essentially social (Dúrkheim, cited in Robertson 1969:53). The one cannot exist without the other. Religion gives birth to all that is essential in society (Dúrkheim, cited in Robertson 1969:48).
Human beings create the world within which they exist. Peter Berger (1967:4) explains this 'world-constructive' ability further: human beings create society, which entails all manmade elements (material and nonmaterial culture, including society and religion) (Berger 1967:7). Religion is part of the result of the construction of society. Only within society can religion continue to exist (Berger 1967:7). But by the process of what Berger calls 'objectivation' (1967:9), the product of humanity's intent takes on a life of its own and stands independent of its creator. 'In other words, the humanly produced world attains the character of objective reality' (Berger 1967:9). Natural order becomes cultivated or civilised order.
This free independent existence of the product of humanity's creative ability, namely society and religion, continues further to determine human behaviour through what Berger (1967:17) calls a process of 'internalization'. In other words, the product of humanity's constructive ability, after attaining a life of its own, starts exerting control over its maker. The once 'object' that human beings created, starts acting as a subject (Berger 1967:17).
Therefore society, and for that matter religion, is seen as a product of humanity's world-constructive ability and simultaneously becomes something sui generis (Berger 1967:4) that can now govern humanity's actions and thoughts. Society becomes a human-constructed institution. As institution, society is simultaneously a 'product of human activity' which '... has attained the status of objective reality' (Berger 1967:11). The understanding of society as institution provides the background for the concept of civil society. The inseparable bond between religion and society is therefore an important element to consider in this discussion. This close bond is emphasised by Dürkheim: '... the idea of society is the soul of religion' (cited in Robertson 1969:48).
On this inter-relatedness of society and religion, Schmidt (1988:307) states that religion does something for and to society. As to the function of religion within society, Schmidt (1988:306) states that religion is seen as the conservator of social order and systems of meaning. Religion as a system of meaning guides human behaviour and determines interactions in society (Schmidt 1988:306). The guidance of society by religion is seen as the basis for the discussion on the role of religion in society when it comes to conflict.
Definitions of civil society and religion
What is civil society?
An historical overview of the development of the concept
Cohen and Arato (1995:84) identify the first mention of the concept of civil society in Aristotle. Aristotle's apparent understanding of this concept, as well as the subsequent Roman understanding, came to refer to the structure of the city-state (polis) as a society which functions as an ethical-political community, with the characteristics of freedom and equality under the rule of law (Cohen & Arato 1995:84). The community shared in a set of norms and values which determined political as well as everyday life. Religion played a role in providing the ethical guidance for behaviour.
In Aristotle's construct there was no distinction between state and society. The social system was all-inclusive, containing all groupings, thus also allowing no distinction between society and communion (koinonia) (Cohen & Arato 1995:84). Koinonia came to represent all forms of association, thus acknowledging the existence of a 'plurality of forms of interaction, association, and group life' (Cohen & Arato 1995:85). Religion was therefore part of the free association in community; however, this plurality of forms functioned as a single organised body, as a community consisting of societies (Cohen & Arato 1995:85). It can be surmised that the ancient polis was a system where the people governed the people.
The medieval city-state was the next to see itself as the continuation of the ancient understanding of the polis (Cohen & Arato 1995:85), but this was a misconstruction as medieval city-states never reached the level of autonomy that Aristotle envisaged for the polis. According to Cohen and Arato (1995:86), the coming of absolutism (or the authoritarian state) marked the division between the traditional and modern meanings of civil society. A duality came into being, with all political power now in the hands of the ruler and a depoliticised society (Cohen & Arato 1995:86). However, this did not create an impotent society. Society could now flourish through the reorganisation of different associations (i.e. religiously, economically and politically). This development during the Enlightenment is regarded as the starting point for the understanding of the modern concept of civil society (Cohen & Arato 1995:87).
During the Enlightenment, Hobbes suggested an alternative concept of state, which was that the state be identified with civil society as it can only be sovereign power that provides the bond between individuals (Cohen & Arato 1995:87). This seems to be a return to the ancient Greek concept of no division between state and society. Locke, however, suggested the continuation of the identity of political and civil society, but one which sets them apart from the state (Cohen & Arato 1995:87); despite acknowledging the close connection between society and state, Locke differentiates between the two.
The next influential thinker regarding civil society was Montesquieu, who suggested a differentiation between public or political law (regulating relations between those who govern and those who are governed) and civil law (regulating relations between members of society). By this division, Montesquieu attempted to empower society politically, setting it up as a system against absolute rule, referred to as anti-absolutism (Cohen & Arato 1995:88, 89). During the Enlightenment the understanding was that society was a body opposed to the state. Members of society were seen as autonomous individuals and society was exclusively the source of legitimate authority (Cohen & Arato 1995:89). The state, individuals and society itself seemed as if they were subject to the authority of society itself.
Hegel presented a different approach to understanding civil society. His thinking on civil society led to a theory of a differentiated and highly complex social order (Cohen & Arato 1995:91). Hegel gave birth to a concept incorporating a descriptive and prescriptive function. For Hegel, the ideal was that the ancient republican idea (derived from Aristotle's thoughts) was supported dually by ethical life and public freedom (Cohen & Arato 1995:91). An understanding of morality (ethics) played an important role in Hegel's understanding of civil society. Society is reminded continually by the ethical call of what ought to be as opposed to as things are. Hegel's concept consisted of several polarities: ensuring the separation between state and civil society whilst allowing these bodies to remain interdependent on each other. Society is seen as a world of alienation and, simultaneously, is searching for social integration (Cohen & Arato 1995:92). Hegel indeed presents a complex understanding of civil society as one that consists of many seemingly opposing ideas.
Seligman (1992:ix) points out how, during the Scottish Enlightenment, new arguments for the continuation of the concept of civil society were provided. However, Karl Marx's critique on civil society led to a period in history when the whole idea of an autonomous society fell in disrepute. Marx interpreted civil society as consisting of 'isolated and aggressive individuals' united by economic interests (Femia 2001:135). Marx understood civil society as the replacement of collective units by the autonomous individual, causing civil society to lose its political character (Femia 2001:135). Individuals operate in society now no longer motivated by a common good, but by selfish interest. According to Marx, civil society was therefore supporting materialism (Femia 2001:136); man is abusing others and simultaneously allows himself to be abused in order to reach financial gain. Civil society alienated man from the community and from himself and others (Femia 2001:136). Yet Marx's understanding of civil society was reduced and limited to his economic interpretation of society and with such a negative evaluation of civil society, the concept soon fell out of favour. Berger (2005:11) attests to this by commenting that up until the 1960s, the term 'civil society' was rarely, if ever, used. Nevertheless, the concept found new meaning in the 1970s in the Polish political struggle between workers and state (Seligman 1992:ix). The political awakening of Eastern Europe provided new impetus for renewed interest in the role civil society plays in governing itself (Seligman 1992:1, 4).
Historically, civil society came to mean different things to different people and Herbert (2003) discusses three stages of development of the concept of civil society. During the first stage, the concept of civil society was broad and idealistic (Herbert 2003:73); civil society came to refer to all institutions next to the state. The second level of development of the concept was introduced by Karl Marx's critique on the supportive function of civil society for capitalism as an oppressive system and simultaneously forwarding selfish private interest (cited in Herbert 2003:73). Although the concept of civil society fell out of favour, it was seen in the light of a continuous power struggle between civil society and the state, where the latter is seen in a negative light and civil society comes to present all that is virtuous (Herbert 2003:73).
A third, emergent level of understanding of the concept of civil society was established by a much more nuanced and precise understanding of civil society. Although the apparent understanding of civil society (as in the first stage) re-emerged under new social conditions in the 1980s, a new refined concept was posited during this time (Herbert 2003:75). This new, third stage was not as general as the first stage and not as narrow and simplistic as the second; rather, it saw an interconnectedness between civil society and the public sphere (Herbert 2003:75). According to Seligman (1992:3), the concept of civil society rests on two apparent contradicting ideas: the equality and freedom of the individual and the autonomy of the community of individuals. This leads to the understanding of civil society as maintaining constant tension between the private and the public sphere (Seligman 1992:5). Civil society enables private opinion to drift through to the public sphere. Recent developments in the understanding of civil society emphasise the idealistic character of civil society (Keane 1998:6). For a deeper discussion on this, see the discussion on the normative aspect of civil society below.
Defining civil society
Although by now a commonly acknowledged concept, the idea of civil society is still multilayered. There are different ways of understanding civil society, as judged by the different forms civil society take in different cultural contexts. Kaviraj and Khilnani (2001:2, 3) suggest a differentiation between a Western, a Southern and even a Third World understanding of the concept of civil society. Civil society comes to mean different things in different traditions (Edwards 2004:vii; Seligman 1992:ix) and, as such, there cannot be one single universal understanding of civil society. Tester (1992:5, 13) points out the subjective and existentialistic character of researching civil society when he suggests that 'civil society is best understood as a confrontation with the very possibility of society itself ...' Civil society therefore seems to confront society with its own existence, questioning the relevance and functioning of existing structures. The answers to that questioning may themselves be diverse.
Why then the current urgency to discuss the concept of civil society? Is it because it has become a dying ember that needs to be rekindled, or has it become a raging fire that needs to be understood to be controlled? Edwards (2004:ix) reckons that no solution to social, economic or political problems in the 21st century is possible without civil society as a vehicle for change. Seligman (1992:15) suggests that the reason for the new debate on civil society is due to a crisis in social order, a point to which Wuthnow (1996:11) attests by pointing out how leaders worldwide are concerned about the breakdown of intermediary institutions in civil society, such as the family, the church and neighbourhood associations. The concern about the breakdown of the moral values governing society (Wuthnow 1996:11) makes the re-opening of the debate more urgent. The same situation that restarted the debate on civil society in the 17th and 18th centuries, namely the breakdown of the paradigms governing social life, is today, once again, the reason for taking up the debate (Seligman 1992:15).
Modern (and postmodern) society has become averse to oppressive rule from the top; society wants to participate in governing itself. Several structures are employed to assist in this governing function, including voluntary associations, churches and communities (Seligman 1992:2) and even nongovernmental organisations (Edwards 2004:2). Religious affiliations are part of these associations. These groups that spontaneously form within civil society are based on interest (Seligman 1992:162) and not on grounds of national (cultural) coherency. As Wuthnow (1996:7) puts it, civil society is the sphere where a balance between individual and collective values and community participation is maintained.
Following Berger's analysis (1967:17) of the process of social-formation, civil society can best be described as the 'coming of age' of society. This implies an autonomy that emphasises the ability of society to govern itself. No oppressive or destructive body (state) or ideology would be tolerated to govern over a society that now lives a civilised lifestyle. Decisions and actions are made and initiated by society. Society operates independently from the institution of state and interdependently with all associations within society, of which religious association is one. Berger (2005:12) therefore defines civil society as the institutions which arise outside of the official hierarchies of church and state. These institutions, of which religious institutions are part, arise as voluntary associations (Berger 2005:12). Habermas gives direction to Cohen and Arato's understanding of civil society as 'the institutionalization of the life world embedded in basic rights' (cited in Herbert 2003:93).
Theory of civil society
Three theories for understanding civil society
Edwards (1998, 2004) identifies three theories which can be used to understand the role that civil society plays within our larger societal structure. These are as follows:
The analytical position: This corresponds with the descriptive position of analysing life in civil society. According to this understanding, civil society is part of a society set apart from state and financial institutions. It is formed with the purpose of advancing the common interests of the community. It also facilitates collective actions in the community. According to this understanding, civil society is seen to contain all associations and networks between the family and the state (Edwards 2004:vii).
Similarly, Tester (1992:13) defines civil society as a category to explain one's social condition, socially as well as historically. The need to define one's own social condition grows from a position of loss or deprivation of confidence in the natural order. The natural order of society is understood as a hierarchical social order willed by God. The majority of the definitions of civil society probably fall under the analytical position.
The normative position: According to this understanding, civil society comes to mean a type of society that is driven by a different way of existing in the world, or what Edwards (1998:viii) calls a different rationality, identified as 'civil'. Edwards's suggestion corresponds to the ideal-type that Keane (1998:6) proposes: the position where civil society sets a type as an ideal to be realised. Keane defines civil society in terms of ideal-types, following the sociological interpretations of Max Weber. Civil society, according to Keane (1998:6), presents normative types of institutions that non-violently stand in tension with one another and with the state. The state determines the borders of the institutions' activities. The purpose of ideal-types is to set a benchmark against which reality can be measured. Ideal-types shape the interpretation of reality (Keane 1998:6). Yet even though the associations in civil society are bound by the ideal character, this does not imply homogeneity. Due to the diversity of forms there is not one common goal (Edwards 2004:viii). This may be identified as one of the roots of conflict in society.
Seligman (1992:x) adds another dimension to the normative perspective on civil society. Civil society resembles the ethical ideal of the social order where the interests of the individual are weighed up against what is best for the community and a balance is established between the two. The ideal proposed can then never serve only the interests of either the individual or the community, but both are aligned towards the ideal.
Civil society seems to have the purpose of challenging existing structures and activities and testing whether these are ideal for the community. Civil society therefore encourages society to change and adapt to changing environments. Such change can be interpreted by some as relinquishing past traditions or paradigms and therefore poses a threat to existence, which consequently leads to conflict.
The public sphere: With this category, Edwards (1998:viii) identifies those activities in society where open, public debate on social issues of common interest takes place. These public discussions are an expression of 'active citizenship' which enables the functioning of the 'public sphere' (Edwards 1998:viii). This understanding of the relationship between the public and private sphere characterises the current understanding of civil society (cf. Seligman 1992:5).
Hann (cited in Herbert 2003:86) proposes that civil society not be defined negatively as if it stands against state and government, but rather defined positively. This would mean civil society operates within the context of ideas and activities which induce cooperation and trust in society.
The origin and nature of religion is sociological. Religion is something that happens in a community amongst and between people. Berger (1967:25) defines religion concisely as the 'human enterprise by which a sacred cosmos is established'. Humankind creates a universe with sacred meaning through a process of sacralisation. The way in which religion is expressed, however, is culturally determined. The result is a religious pluralistic environment in which society consists of various religions stemming from different cultural backgrounds.
Sundermeier (1999:27) defines religion as the communal answer of people when encountering the transcendental, and which is expressed in ethics and rituals. This expression has implications for the function of religion in civil society. We will come back to the ethical contribution of religion when discussing the role religion plays in civil society regarding conflict situations below.
By acknowledging the communality of the response to the encounter with the transcendental, Sundermeier (1999) agrees to the sociological character of religion. However, Sundermeier differs from Berger by indicating that humankind does not create the focus of religious attention; the transcendental exists independently of humanity. According to Berger, humankind creates the religious focal point by ascribing sacred character to elements. The realm of the sacred transcends, and simultaneously includes, human beings (Berger 1967:26).
This created sphere becomes institutionalised through processes which Berger calls externalising and objectivation (Berger 1967:9, 27). As man ascribes (sacred) meaning to reality, a new universe is constructed. After a while this construct is objectified and gets a life of its own; the manmade construct becomes an institution. The institution has rules, regulations, fixed structures and is in need of maintenance. The institution exists independently of humanity and starts governing human behaviour and decisions. Religion in its instituted form is part of the voluntary associations which make up civil society.
As to the characteristics of religion as institution, Berger (2005:14, 15) identifies the elements of religion as being intermediate and voluntarily. Although part of civil society, religion as institution does not exclusively belong to the public sphere or the structures of state or economy (Berger 2005:14). Religion is sui generis. Furthermore, the association with religion is voluntary. Individuals have the liberty to choose the religion to which they want to belong (Berger 2005:14) and civil society offers a vast diversity of religions from which individuals can choose. Berger (2005:15) compares the religious pluralistic community to a market situation where religions compete for the attention of the individual.
The relationship between religion and civil society takes on different forms. At times, the relationship between religion and civil society takes on an aversive nature (religion against culture), where two autonomous entities try to destroy each other. This relationship can also be described as being subversive when religion and civil society try to subdue each other (religion above culture). Religion and culture see each other as a potential threat. This power play is identified by Foucault (cited in Herbert 2003:73), who sees civil society as being determined by a power struggle; civil society is a complex network of power relations. Habermas (cited in Herbert 2003:63) also attests to this when he understands civil society as consisting of associations formed spontaneously with the purpose of ventilating social reaction to social problems to the public sphere. The two key concepts here are power (what Habermas calls 'reaction') and groupings (called 'networks' by Foucault and 'associations' by Habermas). This power struggle can lead to conflict.
Yet, at times, the nature of the relationship between religion and civil society is more supportive (religion in culture).
Religion promotes and carries culture(s) represented in society and, as such, is a mirror image of society. This occurs mostly when there is only one religion present in a community.
The mere origin and nature of religion creates the possibility of conflict. Whether religion is the creation of a sacred world (according to Berger) or the means through which humanity can become aware of an already existing transcendental world (according to Sundermeier), religion creates different interpretations of reality. These differences, if not kept in check, create potentially explosive situations.
Conflict and the role of religion in civil society
Now that the ground has been set for an understanding of the relationship between civil society and religion, the central questions remains: what is the effect of conflict on this interaction?
A brief description of what is meant by conflict is necessary here. Religion does not only have a positive function and effect on society; it can, at times, be the perpetrator who causes disharmony, pain and guilt. Conflict is not necessarily the absence of peace and harmony, but rather a process of understanding and determining the status of parties in relation to one another. The most probable understanding of conflict would be to understand conflict as the result of differences. The cause of conflict can also lie within the infringement on rights and status. Conflict can also be handled in different styles; however, the styles should not be confused with the element of conflict itself. Aggression, revolt, violence and armed struggle are just as much styles of handling conflict as are lethargy, passivity, isolation and silence. Conflict regarding religion in civil society can take on different forms.
Conflict between religion and civil society
According to this perspective religion becomes the enemy of civil society. Marx described the sedative and misdirecting effect of religion (Johnstone 2004:115), referring to the manipulation by religion of society to gain advantage or serve self interest. Foucault's concept of power, as cited in Herbert (2003:73), also applies here. Religion and civil society are in conflict because they are engaged in a struggle to gain power in order to dictate community life.
Religion itself contributes to the potential for conflict in society. Berger (2005:15) indicates how religion can create conflict in and between societies by having a divisive influence on communities. He therefore concludes that religion should not be seen as a powerful force for tolerance and peace. In some communities religion and its leaders can vie for power in order to regulate individual behaviour in society and the end result is that civil society becomes enslaved by religion. The utopian future is then created by religion and not civil society. A struggle or conflict might thus ensue to throw the burden of religion from the shoulders of society, for a free society has the freedom to decide on association.
A second case of conflict might be where religion is not the perpetrator or instigator of conflict, but takes on the role either of liberator, freedom fighter or judge. Religion takes up the struggle fighting alongside the wronged in order to restore justice and freedom. In this case, religion can either be on the side of society in conflict with the state, or be on one side of associations in society in conflict.
Conflict amongst different associations in civil society
Conflict arises mainly as the result of pluralism of civil society (Keane 2003:14). Society consists of a vast differentiation of people from different religious convictions and different means of making a living, all trying to live together in one society. It is exactly this diversity that creates the potential for conflict (Keane 2003:14).
Society can be compared to a market situation regarding the availability of different religions. Religions are then in conflict with one another in order to increase the number of adherents (cf. Berger 2005:15). There are limited resources available to society and religions compete for the attention and support of members of society. This competition is a form of conflict between religions, a phenomenon which Johnstone (2004:120) refers to as 'interreligious conflict'. Religions compete for power and the resulting conflict stems from an understanding of the validity and truth claim of religions. An exclusivist and particularistic attitude expressed by religions endorses conflict (Johnstone 2004:123). By proving other religions as untrue, ridiculous or invalid a religion can gain more power in society. Establishing a clear theology of religions is therefore necessary to maintain peace and harmony amongst religions; however, this falls outside the scope of this article.
Conflict between religion and state
There are many examples in human history of religion taking up a social cause and defending a position against a political structure. Religions' reaction to social injustice might be supportive, opposing or neutral (Johnstone 2004:131). These differing positions may again lead to interreligious conflict. State structures may also contribute to social injustices. Poverty, oppression, discrimination and manipulation of society are all instances where religious groups feel obliged to partake in a struggle to restore justice. When religion is ignorant of conflict it is just as guilty of being the perpetrator maintaining injustice.
Conflict between state and society would also entail conflict between state and specific associations within civil society. This would resemble a vertical line of conflict as state and associations stand in a hierarchical position towards one another. But conflict can also occur amongst societies in community when groups of free association in society stand in conflict with one another. This can be illustrated as a horizontal line of conflict as associations would then stand as equals beside one another.
Conflict within religious groups
Johnstone (2004:123) identified this phenomenon is as 'intrareligious conflict'. This form of conflict takes place within a religion where there might be differences either pertaining to different interpretations of doctrine and practices, or cultural influences from society creating division amongst adherents of one religion. Many such conflict situations are caused by differing perspectives. Johnstone (2004:130) identifies two main groups that cause friction within a religion: liberals and conservatives. Often, liberal members of a religion oppose the more conservative adherents within their faith. Liberalism and conservatism are two perspectives related to societal worldviews.
Reality is socially constructed (Berger 1967:15). Reality is formed by way of interpreting knowledge (what people know) and is not necessarily based on ideas (what people assume); the latter leads to an ideological interpretation and presentation of reality. Conflict occurs when differing realities encounter one another. Worldviews are also socially created and determine human behaviour (Berger 1967:15), often finding expression in religion. However, when the worldviews of two groups differ, this difference creates tension within society. Indeed, in a conflict situation it is clashing worldviews and not necessarily opposing religious convictions that cause tension. Society therefore needs to be aware of differing worldviews.
With new worldviews continually arising, there is prone to be differences in acceptance of a new worldview. Throughout history, worldviews have marked human attempts to discover and establish a foothold on reality (Keane 2003:1). Currently, Keane (2003:1) identifies the rising of a new worldview: that of global civil society. As in the past, the coming of a new worldview will again lead to unavoidable conflict when opposing worldviews encounter one another, but also when followers of different worldviews find it difficult to make the change from one understanding of reality to another.
When religion does not allow the coming of age of society, conflict is oppressed and differences are ignored. Where religion allows society to come of age, conflict will occur and differences are not oppressed but rather encouraged. Diversity and plurality of ideas and beliefs are necessary to challenge society to find new ways of existence. Religion therefore plays a crucial role in managing conflict.
Role of religion in civil society to manage conflict
The role of religion in civil society
What is it that religion does for and to society, as Schmidt (1988:306) would like us to ask? One answer, according to Herbert (2003:4, 5), is to divide the role religion has played in civil society over the past three decades into two distinct areas:
providing education and/or welfare functions in societies where the state is unable or unwilling to provide these services
speaking or acting out against political oppression or the undermining of political institutions by the state.
The conclusion Herbert (2003:5) reaches regarding the role of religion in civil society when it comes to the process of democratisation, is that religion can have a dual effect: it can either bring about social division or social integration. Berger (2005:15) attests to this in principle by answering the question of whether religion can contribute to civility. His conclusion is an ambiguous 'yes and no', depending on the situation. As to the political role of religion in civil society, Wuthnow (1996:3) indicates how religious communities played a role in the rebuilding and maintenance of voluntary bases of self-government. Yet, in the end, Berger (2005:15) states that religion probably can only cause harm to civility, as religion becomes the dividing factor between societies. Religion divides, or positively put, religion is not a powerful force for tolerance and peace. This notion leads Herbert (2003:73) to conclude that religion can indeed be a threat to civil society. Wuthnow (1996:3) illustrates this dividing force of religion by referring to the efforts of several religions to recapture their earlier position of authority and prominence in societies and thus actually generate conflict. However, it is unclear whether Berger here refers only to the second level of religion's role in civil society (i.e. speaking out against political oppression) as identified by Herbert. Can religion truly only do harm to civil society? Perhaps this is true on the political front, as Berger indicates.
Religion as provider of morals
A third important aspect should be added to these two roles of religion in civil society identified by Herbert: religion provides the moral structure to civil society. This is, however, not something new. Hegel already indicated the importance of ethics as a base for social life (Cohen & Arato 1995:91). Paeth (2008:129) attests to this by pointing out religion's involvement in the process of moral formation within the community. Civil society does indeed need a prescriptive function as to how society ought to behave. Humankind needs moral values (Berger 1967:147). Religion becomes relevant, according to Berger, because of the fact that religion becomes the provider of such morals in private life.
As to the proper values needed in society, Juergensmeyer (2005:6) indicates that religion promotes certain values, namely honesty, justice, fair play, tolerance and respect. These values are necessary for the maintenance of society (Juergensmeyer 2005:6, 8). The role ascribed to religion regarding conflict in civil society would then be to provide the values for a moral community in conflict (Juergensmeyer 2005:8).
To assign any other function to religion, would be to make religion the judge, or measure against which truth and justice is measured. The moment religion becomes the peacemaker or referee in a conflict situation within society it would require a choosing of sides. Who was the aggressor, instigator or perpetrator who acted unjust, untrue or unlawful, and who has become the victim, sufferer, oppressed or harmed? In such instances decisions would be subjective, leading to never-ending debates on issues such as which religion becomes the measure, who has the truth, what is lawful, what is just? Religion would thus end up causing the harm and social division to which Berger (2005:15) referred. Religion should therefore maintain an objective position, or as Berger (2005:14) calls it, an 'intermediate' position, standing somewhere between the public sphere and the structures of state and economy. From this uncompromising position, religion can provide a moral structure to society.
However, the problem deepens when the religious plurality of society is taken into account. The question then becomes: which religion should have its set of morals accepted as the norm? Juergensmeyer (2005:5) provides a solution when he discusses the phenomenon of globalisation of religion. He suggests that the collective values of the globalised religion would suffice (2005:6). The worldwide moral community will agree on the biggest common values amongst religions.
The problem of plurality can further be solved by employing the contribution of religions as the providers of the moral for morals, as religions then agree on a method on how to determine applicable norms for society. Religion itself becomes the appeal on society to transcend its existence and strife for a better way of life - cf. Keane's (1998:6) suggestion of the ideal-type. Religion encourages ethical behaviour in society because it reminds society of the objective existence of a higher power (the sacred cosmos) guarding over mankind, judging human behaviour. In this sense, religion's place in civil society is best described by Seligman (1992):
The idea of civil society thus embodies for many an ethical ideal of the social order, one that, if not overcomes, at least harmonizes, the conflicting demands of individual interest and social good.
(Seligman 1992:x)
Religion therefore sets the benchmark against which civil society measures its own efforts to overcome conflict.
A civil or uncivil society?
Although now considered by some to be an archaic term, 'uncivil', according to Keane (1998:115), comes to denote the opposite of civil behaviour. Conflict leading to violence and uncontrolled aggression would denote uncivility. It is required of civil society to behave in such an accommodating way that no member of society feels threatened or oppressed. Civility is a basic requirement in society and, as Keane (1998:114) points out, especially under conditions of conflict. Civility, then, does not denote the absence of conflict but merely a civil way of managing conflict.
A civil person would constitute an individual who sets the civil society as priority superseding their own interests (Keane 1998:114). This is based on common reciprocal respect in society. Reciprocal respect is pointed out by Keane (1998:129) to be one of the key principles organising civil society. The result of reciprocal respect in community is to acknowledge the need of the poor and deprived, for even the poor and needy deserve respect. This respect is expressed in acts of social assistance, through which society takes responsibility for the welfare of those in need. The lack of such assistance might lead to a division in society demarcated between those who have and those who have not. Every member of society must be held accountable for their actions either to promote or reject cohesion in society.
A discussion on religion and civil society falls under the discourse of sociology. Civil society plays a role in social cohesion (Paeth 2008:128) and therefore should not be understood as being composed of several autonomous elements linked together. It is also not true that civil society functions as one homogenous organ for which the internal parts cannot be differentiated. Civil society is more effectively understood by its ability to create an environment for association and participation of various associations (Paeth 2008:128).
Civil society consists of many forms of institutions with which individuals voluntarily associate (Paeth 2008:131, 142). Religion is one of the free associations existing in society, operating autonomously as an intermediate category rather than choosing sides between associations in society or even between state and civil society. The function of religion is utopian in nature; through it, society is reminded of a better way of existence through the presentation of an ideal-type. Should conflict occur in society, either between rival associations or between state and civil society, religion provides the moral integrity according to which the conflict is resolved. Religion provides a moral formation in order for individuals to participate in social life in such a way that religious teachings are reflected (Paeth 2008:129).
Religion also promotes civility. Part of civil life is taking care of the needy in society and religious associations play an important role in this regard (Herbert 2003:4, 5; Paeth 2008:129). The degrees to which religious associations participate in delivering social services in communities reflect the moral standards of society, as well as their level of awareness of social responsibility. In this regard, there are numerous examples of religious groups providing social relief to people in need: ranging from providing clean drinking water to counselling HlV-positive members of society. These humanitarian actions are initiated by a variety of religions, not only by one or two.
Civility is not the absence of conflict but the proper, civilised manner in which differences are resolved. Differences in society occur due to different interpretations of reality. The matrix for understanding reality is a worldview. Different worldviews can coexist, yet individuals following different worldviews can end up with vastly differing interpretations of reality (systems of meaning) and consequently end up in a conflict situation. The very nature of civil society is pluralistic (Paeth 2008:130) therefore creating a vast array of possibilities of ideas. Religion provides the morals for how these differences are treated. In a religious pluralistic community, religions present their worldviews to others in a respectful and tolerant manner. Together adherents of different religions carry a collective responsibility to maintain an orderly society. Paeth (2008:147) suggests that religions have the responsibility to retract on their claim to uniqueness and intolerance in order to maintain harmony in society, whilst Berger (1967:27-28) identified how religion provides the sphere where individuals can feel part of a larger meaning system.
The primary moral principles necessary for resolving differences are reciprocal respect, responsibility and accountability. Respect is a basic requirement for individuals living in close proximity and can be defined as acknowledging the differences and rights of others to have an opinion of their own. Humans also have a responsibility for the well-being of fellow human beings and this is especially true in civil society, where the well-being of the community supersedes the individual interests. With responsibility goes accountability. Every member of society must be held accountable to the way in which fellow members of society are treated and how the environment of society is managed.
With these remarks a new (postmodern) slogan for society might be born. Based on the slogan that emerged during the French Revolution, which also came to mark a new beginning in civil society, the slogan 'liberté, égalité, and fraterné', can be replaced by the call of religion on civil society for: Respect, Responsibility and Accountability.
Berger, P., 1967, The sacred canopy: Elements of a sociological theory of religion, Anchor Books, New York. [ Links ]
Berger, P., 2005, 'Religion and global civil society', in M. Juergensmeyer (ed.), Religion in global civil society, pp. 11-22, Oxford University Press, Oxford. doi:10.1093/ac prof:oso/9780195188356.003.0001 [ Links ]
Cohen, J.L. & Arato, A., 1995, Civil society and potiticat theory, The MIT Press, Cambridge. [ Links ]
Edwards, M., 2004, Civil society, Polity Press, Cambridge. [ Links ]
Femia, J., 2001, 'Civil society and the marxist tradition', in S. Kaviraj & S. Khilnani (eds.), Civik society: History and possibitities, pp. 131-146, Cambridge University Press, Cambridge. [ Links ]
Herbert, D., 2003, Religion and civil society: Rethinking public religion in the contemporary world, Ashgate Publishing Ltd, Hampshire. [ Links ]
Johnstone, R.L., 2004, Religion in society: A sociology of religion, Pearson Education, Upper Saddle River. [ Links ]
Juergensmeyer, M., 2005, Religion in global civil society, Oxford University Press, Oxford. doi:10.1093/acprof:oso/9780195188356.001.0001 [ Links ]
Kaviraj, S. & Khilnani, S. (eds.) 2001, Civil society: History and possibitities, Cambridge University Press, Cambridge. [ Links ]
Keane, J., 1998, Civil society: Old images, new visions, Stanford University Press, Stanford. [ Links ]
Keane, J., 2003, Global civil society?, Cambridge University Press, Cambridge. doi:10.1017/CBO9780511615023 [ Links ]
Paeth, S.R., 2008, Exodus church and civil society: Public theology and social theory in the work of Jurgen Moltmann, Ashgate Publishing Ltd, Hampshire. [ Links ]
Robertson, R., 1969, Sociology of religion: Selected readings, Penguin Books, New York. [ Links ]
Schmidt, R., 1988, Exploring religion, 2nd edn., Wadsworth Publishing Company, Belmont. [ Links ]
Seligman, A.B., 1992, The idea of civil society, Princeton University Press, Princeton. [ Links ]
Sundermeier, T., 1999, Was ist Retigion? Retigionswissenschaft im theotogischen Kontext, Gütersloher Verlagshaus, Gútersloh. [ Links ]
Tester, K., 1992, Civil society, Routledge, London. [ Links ]
Wuthnow, R., 1996, Christianity and civit society, Trinity Press International, Philadelphia. [ Links ]
Correspondence to:
PO Box 14125, Lyttelton 0140, South Africa
Email: jbeyers@telkomsa.net
Received: 27 Aug. 2010
Accepted: 16 Dec. 2010
Published: 01 Aug. 2011
Note: This article was presented as a paper at the 32nd ASRSA (Association for the Study of Religion in Southern Africa) Congress held on 26-27 August 2010 at the University of South Africa, Pretoria.
© 2011. The Authors. Licensee: AOSIS OpenJournals. This work is licensed under the Creative Commons Attribution License.
Postnet Suite #110, Private Bag X19, Durbanville, Cape Town, Western Cape, ZA, 7551,


text:
Evans, Lane [D-IL] Subject — Policy Area : Health Referred to
1. H.R.676 — 109th Congress (2005-2006) Expanded and Improved Medicare for All Act Sponsor: Rep. Conyers, John, Jr. [D-MI-14] (Introduced 02/08/2005) Cosponsors: (78) Committees: House - Energy and Commerce, Ways and Means, Resources, Veterans' Affairs Latest Action: 05/02/2006 Sponsor introductory remarks on measure. (All Actions) Tracker:
2. H.R.1998 — 108th Congress (2003-2004) Christopher Reeve Paralysis Act Sponsor: Rep. Bilirakis, Michael [R-FL-9] (Introduced 05/07/2003) Cosponsors: (69) Committees: House - Energy and Commerce, Veterans' Affairs Latest Action: House - 05/21/2003 Referred to the Subcommittee on Health. (All Actions) Tracker:
3. H.R.5139 — 107th Congress (2001-2002) Living Well with Fatal Chronic Illness Act of 2002 Sponsor: Rep. Oberstar, James L. [D-MN-8] (Introduced 07/16/2002) Cosponsors: (13) Committees: House - Energy and Commerce, Ways and Means, Veterans' Affairs Latest Action: House - 08/09/2002 Referred to the Subcommittee on Health. (All Actions) Tracker:
4. H.R.4939 — 107th Congress (2001-2002) Veterans Medicare Payment Act of 2002 Sponsor: Rep. Smith, Christopher H. [R-NJ-4] (Introduced 06/13/2002) Cosponsors: (21) Committees: House - Energy and Commerce, Ways and Means, Veterans' Affairs Latest Action: House - 07/16/2002 Committee Hearings Held. (All Actions) Tracker:
5. H.Con.Res.413 — 106th Congress (1999-2000) Expressing the sense of Congress concerning cooperation between the Department of Veterans Affairs and the Department of Defense in the procurement of medical items. Sponsor: Rep. Everett, Terry [R-AL-2] (Introduced 09/28/2000) Cosponsors: (4) Committees: House - Veterans' Affairs, Armed Services Latest Action: House - 09/28/2000 Referred to House Armed Services (All Actions) Tracker:
6. H.R.383 — 105th Congress (1997-1998) Prostate Cancer Diagnosis and Treatment Act of 1997 Sponsor: Rep. Ackerman, Gary L. [D-NY-5] (Introduced 01/09/1997) Cosponsors: (92) Committees: House - Commerce, Ways and Means, Veterans' Affairs Latest Action: 08/05/1997 See H.R.2015. (All Actions) Tracker:
7. H.R.301 — 105th Congress (1997-1998) Prostate Cancer Diagnosis and Treatment Act of 1997 Sponsor: Rep. Shays, Christopher [R-CT-4] (Introduced 01/07/1997) Cosponsors: (15) Committees: House - Commerce, Ways and Means, Veterans' Affairs Latest Action: House - 08/05/1997 See H.R.2015. (All Actions) Tracker:
8. H.R.1496 — 104th Congress (1995-1996) Prostate Cancer Diagnosis and Treatment Act of 1995 Sponsor: Rep. Fields, Jack [R-TX-8] (Introduced 04/07/1995) Cosponsors: (95) Committees: House - Commerce, Veterans' Affairs, Ways and Means Latest Action: House - 06/05/1995 Executive Comment Requested from Veterans' Affairs. (All Actions) Tracker:
9. H.R.1200 — 104th Congress (1995-1996) American Health Security Act of 1995 Sponsor: Rep. McDermott, Jim [D-WA-7] (Introduced 03/09/1995) Cosponsors: (58) Committees: House - National Security, Government Reform and Oversight, Commerce, Veterans' Affairs, Ways and Means Latest Action: House - 04/05/1995 Referred to the Subcommittee on Hospitals and Health Care. (All Actions) Tracker:
10. H.R.4809 — 103rd Congress (1993-1994) Prostate Cancer Diagnosis and Treatment Act of 1994 Sponsor: Rep. McDermott, Jim [D-WA-7] (Introduced 07/21/1994) Cosponsors: (55) Committees: House - Energy and Commerce, Veterans' Affairs, Ways and Means Latest Action: House - 08/10/1994 Referred to the Subcommittee on Hospitals and Health Care. (All Actions) Tracker:
11. H.R.3075 — 103rd Congress (1993-1994) Women's Health Equity Act of 1993 Sponsor: Rep. Schroeder, Patricia [D-CO-1] (Introduced 09/14/1993) Cosponsors: (95) Committees: House - Armed Services, Education and Labor, Foreign Affairs, Energy and Commerce, Judiciary, Veterans' Affairs, Ways and Means Latest Action: House - 11/15/1993 Referred to the Subcommittee on Crime and Criminal Justice. (All Actions) Tracker:
12. H.R.1617 — 103rd Congress (1993-1994) To authorize the establishment on the grounds of the Edward Hines, Jr., Department of Veterans Affairs Hospital, Hines, Illinois, of a facility to provide temporary accommodations for family members of severely ill children being treated at a nearby university medical center. Sponsor: Rep. Collins, Cardiss [D-IL-7] (Introduced 04/01/1993) Cosponsors: (31) Committees: House - Veterans' Affairs | Senate - Veterans' Affairs Latest Action: Senate - 04/19/1994 Received in the Senate and read twice and referred to the Committee on Veterans. (All Actions) Tracker:
Array ( [actionDate] => 1994-04-14 [displayText] => Reported by the Committee on Veterans' Affairs. H. Rept. 103-476. [externalActionCode] => 5000 [description] => Introduced )
Array ( [actionDate] => 1994-04-18 [displayText] => Passed/agreed to in House: On motion to suspend the rules and pass the bill Agreed to by voice vote. [externalActionCode] => 8000 [description] => Passed House )
13. H.R.1200 — 103rd Congress (1993-1994) American Health Security Act of 1993 Sponsor: Rep. McDermott, Jim [D-WA-7] (Introduced 03/03/1993) Cosponsors: (90) Committees: House - Armed Services, Energy and Commerce, Post Office and Civil Service, Veterans' Affairs, Ways and Means Latest Action: 06/14/1994 Sponsor introductory remarks on measure. (All Actions) Tracker:
14. H.R.1300 — 102nd Congress (1991-1992) Universal Health Care Act of 1991 Sponsor: Rep. Russo, Martin A. [D-IL-3] (Introduced 03/06/1991) Cosponsors: (72) Committees: House - Armed Services, Energy and Commerce, Post Office and Civil Service, Veterans' Affairs, Ways and Means Latest Action: House - 03/25/1991 Referred to the Subcommittee on Health and the Environment. (All Actions) Tracker:
15. H.R.2881 — 100th Congress (1987-1988) National Commission on Acquired Immune Deficiency Syndrome Act Sponsor: Rep. Rowland, J. Roy [D-GA-8] (Introduced 07/01/1987) Cosponsors: (85) Committees: House - Energy and Commerce, Veterans' Affairs | Senate - Labor and Human Resources Committee Reports: H.Rept 100-245 Part 1 Latest Action: Senate - 06/24/1988 Placed on Senate Legislative Calendar under General Orders. Calendar No. 761. (All Actions) Tracker:
Array ( [actionDate] => 1988-06-24 [displayText] => Committee on Labor and Human Resources. Reported to Senate by Senator Kennedy with an amendment in the nature of a substitute. With written report No. 100-400. Additional views filed. [externalActionCode] => 14000 [description] => Introduced )
Array ( [actionDate] => 1987-08-04 [displayText] => Passed/agreed to in House: Passed House (Amended) by Yea-Nay Vote: 355 - 68 (Record Vote No: 297). [externalActionCode] => 8000 [description] => Passed House )
Health Remove
Energy and Commerce [13]
Ways and Means [11]
Hearings by [1]
Military Personnel and Compensation [1]
McDermott, Jim [D-WA] [3]
Conyers, John, Jr. [D-MI] [1]
Evans, Lane [D-IL] Remove
Engel, Eliot L. [D-NY] [10]
Gutierrez, Luis V. [D-IL] [10]
Frank, Barney [D-MA] [9]
Olver, John W. [D-MA] [9]

redpajama_set_name: RedPajamaCommonCrawl


Editor's Note: Do you wonder at the high cost of hay, especially local hay? Have you ever considered contracting out the labor and growing or paying another farm to harvest hay for your needs? This article from Michigan State University extension can help you better understand the costs that go into harvesting and pricing hay of various types.
Hay crops remain a hot commodity across the Midwest. Each year some landowners are approached by local farmers wanting to buy and harvest a standing crop of hay. The challenge then becomes how to price the standing hay crop with annual fluctuations of hay markets and changing input costs such as fuel, labor the value of equipment and repairs, to name a few. As land and crop prices have increased in value over the last five years, hay prices have also increased; thus the value of a standing crop of hay may be significantly higher than what was paid in the past.
Below are examples from Michigan State University Extension for both alfalfa (dairy quality hay) and alfalfa/grass (livestock quality hay) using a formula that considers the buyer's harvesting costs and the landowner's costs to grow the crop, then negotiating a final price for the crop between these two. This is done by estimating the yield and value of the expected hay crop less the growing costs of the landowner, which provides a minimumasking price compared to the maximum pay price of the buyer, which also projects the total hay value less the buyer's harvesting costs and a cost for assuming the risk of weather damaged caused by rainfall on the mowed crop.
Equation: Estimated 4 tons per acre yield of 16% moisture hay at $200 per ton = $800 per acre value for all three cuttings; minus buyer's cost of harvest and weather risk at $324 per acre assuming three cuttings (Table 1); equals the buyer's maximum pay price: $476 per acre for three cuttings ($800 - $324 = $476).
The landowner's acceptable minimumprice incorporates all land and production costs and does vary geographically across the state of Michigan (and, of course, in other locations). Land values and rental rates are approximately double in southern Michigan compared to northern Michigan (and regional prices will vary in your state). In southern Michigan, the landowner costs might be $375 per acre for all three cuttings (Table 2). In northern Michigan, the landowner costs will be lower around $304 per acre. In addition to land cost, this minimum price will also cover the landowner's annual cost of fertilizer, property taxes and the cost of the hay stand establishment prorated over the life of the stand (Table 2).
A number somewhere between the buyer's maximum price of $476 and the landowner's minimum price of $375 in Southern Michigan (Table 2) may provide a fair price for both parties. This negotiated price between the max and min may be the median average of $426 per acre. If so, it can be broken down per cutting to: $191 per acre for the firstcutting; $150 per acre for the second cutting; and $85 per acre for the third cutting using average cutting yield percentages of 45:35:20 respectively.
Now let's look at an alfalfa/grass mixed hay field that has less yield and value, but also fewer input costs.
The landowner's minimum price to accept may be $214 per acre for the two cuttings for Northern Michigan (Table 2 alfalfa/grass). This minimum price will cover the landowner's annual cost of fertilizer, property taxes and pro-rated annual cost of hay stand establishment assuming a 10-year life for these stands with more grass. If the buyer pays the landowner's minimum price of $214 per acre, they must hope the yield will be larger than the estimated 3.0 ton per acre as the price is more than their suggested maximum price to pay of $206. If they come to an agreement and the negotiated price is $210 per acre, the per cutting price for first cutting would be $140 per acre and for second cutting would be $70 per acre, using average cutting yield percentages of 66:34 respectively. This example points out that with today's higher costs of production, hay yields of 3 tons or less per acre may not always be a profitable venture for either party. Proper rotation and establishment of new hay stands is advised for low yielding stands.
Rather than estimating the yield of hay at the beginning of the season, it can be more accurate to agree on a percentage split and the pay price of the forage at the beginning of the season. Following harvest, the forage yield is counted, calculated and payment is made accordingly at the end.
As an example for alfalfa hay using the first example above on a bale or ton basis, if the buyer provides all the harvesting cost and assumes the risks of harvest, then a split of the harvested crop would be approximately 53% of the crop, or its value, going to the landowner and 47% going to the buyer (negotiated fair price to charge of $426 per acre divided by the total estimated value of $800 = 0.53). If the buyer makes a round bale weighing 900 pounds and the two parties agree to price all hay at $200 per ton, then each bale should be worth $90 per bale (900/2000=0.45; then 0.45 X $200=$90) and the 53/47 split would then pay the landowner $48 for each bale produced ($90 X 0.53=$48). This example is assuming the landowner is paying the cost of soil nutrient replacement with fertilizer or other soil amendments. In today's market this 53/47 split can apply to alfalfa/grass hay agreements as well but, of course using different hay values and costs of production.
These are only hypothetical examples of yields, market values and production cost estimates. All parties are encouraged to calculate their own costs and to agree upon a local market value and the eventual pay price. To assist in more accurately estimating a pricing agreement, go to Pricing Standing Forage Worksheet by the University of Wisconsin-Extension Forage Team.
In today's high value hay markets the fair purchase price of a standing hay crop has increased. Some old agreements of pricing the crop on values that were set in the past may not be accurate.
This article written by Jerry Lindquist and Phil Kaatz and was published by Michigan State University Extension.


text:
//  Copyright (c) 2012 Couchbase, Inc.
//  Licensed under the Apache License, Version 2.0 (the "License"); you may not use this file
//  except in compliance with the License. You may obtain a copy of the License at
//    http://www.apache.org/licenses/LICENSE-2.0
//  Unless required by applicable law or agreed to in writing, software distributed under the
//  License is distributed on an "AS IS" BASIS, WITHOUT WARRANTIES OR CONDITIONS OF ANY KIND,
//  either express or implied. See the License for the specific language governing permissions
//  and limitations under the License.

package auth

import (
	"encoding/json"
	"fmt"
	"net/http"
	"regexp"

	"github.com/couchbase/sync_gateway/base"
	ch "github.com/couchbase/sync_gateway/channels"
)

/** A group that users can belong to, with associated channel permisisons. */
type roleImpl struct {
	Name_             string      `json:"name,omitempty"`
	ExplicitChannels_ ch.TimedSet `json:"admin_channels,omitempty"`
	Channels_         ch.TimedSet `json:"all_channels"`
	Sequence_         uint64      `json:"sequence"`
	PreviousChannels_ ch.TimedSet `json:"previous_channels,omitempty"`
}

var kValidNameRegexp *regexp.Regexp

func init() {
	var err error
	kValidNameRegexp, err = regexp.Compile(`^[-+.@\w]*$`)
	if err != nil {
		panic("Bad kValidNameRegexp")
	}
}

func (role *roleImpl) initRole(name string, channels base.Set) error {
	channels = ch.ExpandingStar(channels)
	role.Name_ = name
	role.ExplicitChannels_ = ch.AtSequence(channels, 1)
	return role.validate()
}

// Is this string a valid name for a User/Role? (Valid chars are alphanumeric and any of "_-+.@")
func IsValidPrincipalName(name string) bool {
	return kValidNameRegexp.MatchString(name)
}

// Creates a new Role object.
func (auth *Authenticator) NewRole(name string, channels base.Set) (Role, error) {
	role := &roleImpl{}
	if err := role.initRole(name, channels); err != nil {
		return nil, err
	}
	if err := auth.rebuildChannels(role); err != nil {
		return nil, err
	}
	return role, nil
}

func (auth *Authenticator) UnmarshalRole(data []byte, defaultName string, defaultSeq uint64) (Role, error) {
	role := &roleImpl{}
	if err := json.Unmarshal(data, role); err != nil {
		return nil, err
	}
	if role.Name_ == "" {
		role.Name_ = defaultName
	}

	defaultVbSeq := ch.NewVbSimpleSequence(defaultSeq)
	for channel, seq := range role.ExplicitChannels_ {
		if seq.Sequence == 0 {
			role.ExplicitChannels_[channel] = defaultVbSeq
		}
	}
	if err := role.validate(); err != nil {
		return nil, err
	}

	return role, nil
}

// Key prefix reserved for role documents in the bucket
const RoleKeyPrefix = "_sync:role:"

func docIDForRole(name string) string {
	return RoleKeyPrefix + name
}

func (role *roleImpl) DocID() string {
	return docIDForRole(role.Name_)
}

// Key used in 'access' view (not same meaning as doc ID)
func (role *roleImpl) accessViewKey() string {
	return "role:" + role.Name_
}

//////// ACCESSORS:

func (role *roleImpl) Name() string {
	return role.Name_
}

func (role *roleImpl) Sequence() uint64 {
	return role.Sequence_
}
func (role *roleImpl) SetSequence(sequence uint64) {
	role.Sequence_ = sequence
}

func (role *roleImpl) Channels() ch.TimedSet {
	return role.Channels_
}

func (role *roleImpl) setChannels(channels ch.TimedSet) {
	role.Channels_ = channels
}

func (role *roleImpl) ExplicitChannels() ch.TimedSet {
	return role.ExplicitChannels_
}

func (role *roleImpl) SetExplicitChannels(channels ch.TimedSet) {
	role.ExplicitChannels_ = channels
	role.setChannels(nil)
}

func (role *roleImpl) PreviousChannels() ch.TimedSet {
	return role.PreviousChannels_
}

func (role *roleImpl) SetPreviousChannels(channels ch.TimedSet) {
	role.PreviousChannels_ = channels
}

// Checks whether this role object contains valid data; if not, returns an error.
func (role *roleImpl) validate() error {
	if !IsValidPrincipalName(role.Name_) {
		return base.HTTPErrorf(http.StatusBadRequest, "Invalid name %q", role.Name_)
	}
	return role.ExplicitChannels_.Validate()
}

//////// CHANNEL AUTHORIZATION:

func (role *roleImpl) UnauthError(message string) error {
	if role.Name_ == "" {
		return base.HTTPErrorf(http.StatusUnauthorized, "login required: "+message)
	}
	return base.HTTPErrorf(http.StatusForbidden, message)
}

// Returns true if the Role is allowed to access the channel.
// A nil Role means access control is disabled, so the function will return true.
func (role *roleImpl) CanSeeChannel(channel string) bool {
	return role == nil || role.Channels_.Contains(channel) || role.Channels_.Contains(ch.UserStarChannel)
}

// Returns the sequence number since which the Role has been able to access the channel, else zero.
func (role *roleImpl) CanSeeChannelSince(channel string) uint64 {
	seq := role.Channels_[channel]
	if seq.Sequence == 0 {
		seq = role.Channels_[ch.UserStarChannel]
	}
	return seq.Sequence
}

func (role *roleImpl) AuthorizeAllChannels(channels base.Set) error {
	return authorizeAllChannels(role, channels)
}

func (role *roleImpl) AuthorizeAnyChannel(channels base.Set) error {
	return authorizeAnyChannel(role, channels)
}

// Returns an HTTP 403 error if the Principal is not allowed to access all the given channels.
// A nil Principal means access control is disabled, so the function will return nil.
func authorizeAllChannels(princ Principal, channels base.Set) error {
	var forbidden []string
	for channel := range channels {
		if !princ.CanSeeChannel(channel) {
			if forbidden == nil {
				forbidden = make([]string, 0, len(channels))
			}
			forbidden = append(forbidden, channel)
		}
	}
	if forbidden != nil {
		return princ.UnauthError(fmt.Sprintf("You are not allowed to see channels %v", forbidden))
	}
	return nil
}

// Returns an HTTP 403 error if the Principal is not allowed to access any of the given channels.
// A nil Role means access control is disabled, so the function will return nil.
func authorizeAnyChannel(princ Principal, channels base.Set) error {
	if len(channels) > 0 {
		for channel := range channels {
			if princ.CanSeeChannel(channel) {
				return nil
			}
		}
	} else if princ.Channels().Contains(ch.UserStarChannel) {
		return nil
	}
	return princ.UnauthError("You are not allowed to see this")
}

redpajama_set_name: RedPajamaGithub


GRK's RSS Rugged Structural Screw is made out of Climate coated and hardened steel. Its sharp threads and point bite instantly into any wood product (including hardwood), reducing the splitting effect caused by smaller shanks. There are no sharp edges on its washer type head like conventional lag screws.
The RSS screw is made of specially hardened steel to provide you with torque, high tensile, and shear strength. RSS screws which are 3″1/8 and longer have a six threaded CEE thread that enlarges the screw hole for the non-threaded portion of the fastener, allowing the wood to settle easily. It also increases the screw's drawing strength. It is the CEE thread that works to reduce the likelihood of splitting the wood and reduce the friction on the screw shank that can result in lowering the driving torque.
Our round head with built-in shield (washer type head) has no sharp edges such as on conventional lag screws. The added shoulder (nominal diameter) underneath the washer has the ability to center the RSS screw in pre-drilled hardware like connector plates and hinges. Short lengths of the RSS may also be used to install wire diamond mesh for stucco buildings.
The RSS Rugged Structural screw is the only lag screw replacement of its kind.


WSOP Bonus Code PA April 2019 | Does It Exist?
Find out about a potential WSOP bonus code PA here.
As we have already described in another article, the Caesar's Interactive Entertainment group is coming to PA and are actually one of the first to receive the online casino license for this state. The beautiful thing for the poker players from this state is that the World Series of Poker will also follow suit with the whole group, and it is expected become active in the online poker market. WSOP is one of the most famous international brands for poker playing. Together with a potential fine offering for a WSOP Welcome Bonus, we are sure that many PA residents will thoroughly enjoy playing here.
So far, we can only say that we expect that WSOP will get a gaming license in Pennsylvania, however, being that they are closely cooperating with 888, and, by proxy, with Caesar's Interactive Entertainment, it is completely likely that this will happen. CIE definitely plans on opening an online poker room in PA, so it should be only logical that it is under the name of one of the most famous poker brands in the world.
So far, we cannot say with 100% surety that such a thing will happen, but we expect that they plan to enter the market aggressively and try to gather as many new customers as possible. To this end, a sign-up bonus can do wonders. So, it is not unreasonable to expect a WSOP Bonus Code PA, but we will just have to wait and see whether there will be a WSOP welcome bonus or not.
What about WSOP Welcome Bonus on Mobile?
From what we know, WSOP operates a mobile app in all the other places where they operate legally, and you can play poker online from all those places. So, we can expect that this option will be available to PA residents as well. From their previous operations in NJ and Nevada, we can also conclude that the app will be geo-locked and that you will be able to access it only by being physically located in the state of PA.
It is also possible that there will be a separate WSOP bonus code PA for the mobile customers, but this is not 100% sure, as in some places there is a separate WSOP welcome bonus for the app, and in the others that is not the case. However WSOP decide to go about this, we will be right here to notify you.
If you worry how safe will your money be with WSOP when playing online, the experiences of players from NJ and Nevada prove that there is nothing to worry about. WSOP uses only the payment methods which were proven to be absolutely safe.
We can expect that they will offer deposits and withdrawals to and from VISA, MasterCard, using bank transfers, as well as e-wallets like Neteller and PayPal. It might be possible that some other arrangements will be possible specifically in PA, but those named here are the standard across the US and, basically, the whole world, where WSOP operates.
As one of the most famous brands in the world of online poker (and poker, in general), WSOP cannot allow themselves to have poor customer service. And, wherever they have operated so far, the player could be pleased with the service that they received whenever they've had some problem.
There were always a few options to find a solution to your problem. Primarily, the WSOP website offers an extensive Help section, where you can try to find a solution on your own, if you prefer not to call customer support for every little thing. If you fail to find what you were looking for there, or the solutions are just not working for you, then we recommend contacting the support either by telephone or via e-mail. Both are available 24/7 (at least in the states where WSOP operates), and are operated by very friendly staff.
They will be available to help you with anything, from registration, over depositing and withdrawing, game issues, to potential WSOP bonus code PA problems.
So far, what we expect from WSOP in Pennsylvania is to deliver a high-quality poker experience to all the poker enthusiasts in Penn State. Of course, more information will be available once all the paperwork and registering procedures are complete, and the online poker rooms opens its virtual doors, but we can extrapolate some information from their workings in the states where they already offer their services. That is how we can expect that there will be a WSOP bonus code PA, as there is already a WSOP bonus code NV, or NJ.
The only thing remaining now for WSOP is to finally open its doors and welcome players from PA. When that happens, you can be sure to read all about it on this website, as well as to read a review of how things are actually working. So, come back to our site often to check for updates.


Our client, MTD Products, Inc., is located in Valley City, OH. MTD is the world wide leader for outdoor power equipment and power tools. They have been in business for 88 years! Due to seasonal ramp up, we are currently searching for Customer Service Specialists for their in-bound call center.
· Mechanical aptitude, with customer service skills.
· Solid critical thinking skills.
interested please send a resume to: Brunswick@TRNstaffing.com, apply on line www.trnstaffing.com or call 330-273-2600.


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Home » NLRB Corrects Defect in Withdrawal of Union Recognition Doctrine
NLRB Corrects Defect in Withdrawal of Union Recognition Doctrine
By Andrew M. MacDonald on March 29, 2020
Employers have been privileged to withdraw recognition of a union when presented with objective evidence that the union has lost majority support of employees, but have faced significant legal risks in doing so under NLRB precedent. Some of this legal risk has been mitigated by the NLRB's decision in Johnson Controls, Inc., 368 NLRB No. 20 (July 3, 2019). This decision not only clarifies some aspects of the law in this area, but also presents a new framework for addressing the issue of "anticipatory withdrawal" of recognition by an employer.
The law surrounding withdrawal of recognition can be highly fact dependent. One major issue of concern is whether the employees who are expressing discontent against their union are covered by a current collective bargaining agreement ("CBA"). The law for decades has been that an employer cannot withdraw recognition of a union during the term of a CBA because, while a CBA is in effect, the union enjoys an irrebuttable presumption of majority support. This means that even if a majority of employees do not actually support the union, their employer cannot cease recognizing the union as their bargaining agent. While this rule is supported by lofty goal of maintaining stability in economic relations, it can thwart the will of employees who, for various reasons, desire to oust their union. It also places employers in the precarious position of recognizing a union that may not enjoy the support of a majority of employees.
The tension between stable economic relationships and majority will of employees was eased to some extent by the NLRB's "anticipatory withdrawal" doctrine. This rule allows an employer to announce, near the time of contract expiration, that it would withdraw recognition at the end of an existing CBA if it received objective evidence, usually in the form of a petition from employees, that they no longer supported the union. Before the decision in Johnson Controls, Inc., anticipatory withdrawal allowed the employer to continue to recognize the union and honor the CBA until the term ran out, while making it clear that it will no longer do so after the CBA expired, therefore supporting the twin goals of stability and employee majority will.
The "anticipatory withdrawal" doctrine, however, had its faults. One major fault was that, after employees presented the employer with evidence of lack of majority support, the union could "re-organize" the employees and regain the support of a majority of employees. Once the union regained a majority, which was often done without employer knowledge, the employer would be facing legal risk by carrying out its plan to withdraw recognition. For example, if there was an employee petition expressing lack of majority support, those who had signed the petition given to the employer could, in secret, sign a new union authorization card and renege on their expression of lack of union support. The NLRB had held that the "last in time" rule governed this process, so that the employer acted at its peril in withdrawing recognition from the union without specific knowledge that some employees may have changed their minds.
Johnson Controls remedies the "last in time" problem by allowing an employer to anticipatorily withdraw recognition based on objective evidence that the union has lost majority support of employees without worrying about whether the union will reacquire majority support. Once the employer anticipatorily withdraws, the union must file an election petition to formally regain authorization from the employees. The ruling sets a 45-day deadline for the union to file the election petition, which begins on the date on which the employer announces anticipatory withdrawal of recognition.
Johnson Controls also clarified the rule by defining the "reasonable" time period to announce anticipatory withdrawal. Prior to this ruling, NLRB precedent allowed for anticipatory withdrawal if the employer received evidence of loss of majority support within a "reasonable time" before the expiration of a CBA. The decision expressly marks the timeline as 90 days before expiration. The NLRB noted that this timeline aligns with the usual time period for filing decertification and rival union election petition between 90 and 60 days prior to contract expiration.
Finally, the NLRB provided several clear explanations for some implications of its ruling. First, it reiterated, based on precedent, that the employer's anticipatory withdrawal must be based on objective and untainted (no employer support) evidence that actually demonstrates loss of majority support. If the union did not actually lose majority support, the employer cannot rely on a reasonable or good faith belief that the union lost the support of employees. Johnson Controls does not change this rule. Second, the NLRB warned employers that making unilateral changes to working conditions following anticipatory withdrawal and contract expiration may have consequences, depending on the circumstances. Essentially, unilateral changes may constitute objectionable conduct for purpose of an election, if the union files a petition to regain support within 45 days of the anticipatory withdrawal, or could constitute unlawful unilateral changes if the union prevails in such an election. If the union does prevail in the election, then the changes would only be unlawful from the date of "re-certification" on the election date, but not for any time between the proper withdrawal upon expiration of the agreement and the date of the election.
As should be apparent from these warnings from the Board, anticipatory withdrawal, or withdrawal of recognition of any kind for that matter, presents certain legal risk, regardless of the note of clarity struck by the Johnson Controls decision. Employer's must, therefore, think critically, and carefully evaluate the risks when considering anticipatory withdrawal. Consultation with experienced labor Counsel is recommended to fully appreciate all relevant concerns.
George J. "Jerry" Oliver is a partner in the firm's Labor and Employment Department, resident in its Raleigh office.
Andrew MacDonald is an associate in the firm's Labor and Employment Department, resident in its Philadelphia office.
Posted in General Labor Law News & Updates, National Labor Relations Board (NLRB) Developments
Tags: anticipatory withdrawal, decertification, National Labor Relations Act (NLRA), National Labor Relations Board (NLRB), Union, withdrawal of recognition
NLRB Complaint Suggests Employers Cannot Prohibit BLM Messaging in the Workplace
NLRB's Top Lawyer Says College Athletes Are Employees
Acting NLRB GC Withdraws Neutrality Agreement Complaint
Are Union Neutrality Agreements Unlawful?


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Big in Japan
Source pagination:
Film country(ies):
China (Republic : 1949- ), Hong Kong, and Japan
Film language(s):
Japanese and Mandarin
Film production company:
Toho Kabushiki Kaisha and Zhang Yimou Studio
Film genre(s):
Drama and Feature
Film subject(s):
Documentary films -- Production and direction -- China -- Drama
Fathers and sons -- Japan -- Drama
Terminally ill -- Japan -- Drama
A PDF of this document is available
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Republican Knute Buehler is headed to a November showdown against Gov. Kate Brown as GOP challengers Sam Carpenter and Greg Wooldridge split the conservative vote in Tuesday's primary.
Buehler, the GOP state representative from Bend, was winning by a nearly 2-to-1 margin over Bend businessman Sam Carpenter on Tuesday night. Motivational speaker and retired naval aviator Greg Wooldridge was third. Seven other Republican candidates split the remaining vote.
Brown was handily winning the Democratic primary.
Buehler said he planned to meet with his staff to regroup over breakfast in the morning and then start the general election campaign with events in Portland.
The vote would set up a kind of rematch between Brown and Buehler, who faced off in the 2012 election for Secretary Of State. Brown won the election, then became governor in 2015 after the resignation of Gov. John Kitzhaber amid allegations of influence peddling. Brown won a special election in 2016 to finish out Kitzhaber's term.
Tuesday evening, the candidates traded proposals for face-to-face debates. Brown called for three debates, with additional joint appearances in Portland and Medford. Buehler called for 10 debates spread across the state.
Buehler spent about $3.5 million on the primary and has about $170,000 in the bank, said Buehler campaign manager Rebecca Tweed.
Brown has $3.7 million in the bank to start the general election.
Buehler jumped into the campaign in August 2017 and immediately became the front-runner when Nike CEO Phil Knight gave Buehler $500,000 — the largest campaign contribution ever from an individual to a statewide candidate in Oregon.
Wooldridge, the former commander of the Navy's Blue Angels squadron, joined the race in February and leaned heavily on his military credentials and backing from Oregon Right to Life.
Until the final few weeks of the campaign, Buehler ran as if he was in the general election — hammering at Brown while ignoring the other Republicans on the ballot. But as the race tightened in May, Buehler ran ads critical of Carpenter.
Buehler and Brown are on track to eclipse the $17.7 million record for spending in a governor's race, set in 2010 when Kitzhaber narrowly defeated Republican Chris Dudley.


Stop, drop and shop at the ReStore and support Habitat for Humanity of the Magic Valley. If you are working on a Spring or Summer remodeling project, be sure to stop by the ReStore first! They have a great selection of building and craft materials. New items arriving daily!
Coming May 1st: Idaho Gives! Be sure to keep the Habitat for Humanity of the Magic Valley in mind when donating to a non-profit for Idaho Gives.


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Chicago police still searching for Marine veteran's killer two years later
Parents of murder victims demand more action from Chicago police to solve cases
President Trump tells ICE to focus on violent criminals first for deportation
After responding to wreck, deputy adopts kitten found inside car and names her 'Crash'
'Anything is possible': Formerly homeless man makes millions turning back yards into beaches
4 shot Wednesday in Chicago
Tony Webster | Flickr http://bit.ly/2u9qruG
Posted May 02 2019 08:11AM CDT
CHICAGO (SUN TIMES MEDIA WIRE) - Four people were injured Wednesday in shootings across Chicago, including a 49-year-old woman who was shot in a drive-by in Austin on the West Side.
Officers responded at 10:15 p.m. to a ShotSpotter call in the 900 block of North Laramie Avenue and found an injured woman in the area, Chicago police said. She told officers she was in a vehicle when a gray SUV pulled up and an unknown person inside fired shots at her before fleeing the scene.
The woman was hit multiple times in the body and she was taken to Mount Sinai Hospital in critical condition, police said. Area North detectives are investigating.
Earlier in the afternoon, a man was shot in the face in East Garfield Park on the West Side.
About 4:39 p.m., the 31-year-old was driving his vehicle in the 3900 block of West Monroe Street when he was shot, police said. He was taken to Stroger Hospital where his condition was stabilized.
Area North detectives are investigating.
In nearby West Garfield Park, a man is in critical condition after being shot earlier in the afternoon.
About 2:52 p.m., the 21-year-old was in the 4100 block of West Gladys Avenue when someone approached him from a vacant lot and opened fire, police said.
The man was hit multiple times and taken to Stroger Hospital, police said. Area North detectives are investigating.
The day's first reported shooting happened about half an hour earlier in Little Village on the Southwest Side.
About 2:25 p.m., a 49-year-old woman was in the 3000 block of South Kostner Avenue when she was shot in the foot, Chicago police said. She was taken to Mount Sinai hospital where her condition was stabilized.
Officers recovered a weapon and arrested a suspect, police said. Area Central detectives are investigating.
Four people were shot on Tuesday also, with one fatality.
More Crime Stories
4 wounded Monday in shootings across Chicago
Four people were wounded Monday in citywide shootings, including a 24-year-old man who was critically wounded in a shooting in Englewood on the South Side.
Officers responded at 5:25 p.m. to the 6500 block of South Green Street and found the man on the street, Chicago police said.
He had gunshots in his lower back and leg, police said. He was taken to the University of Chicago Medical Center and listed in critical condition.
R&B singer R. Kelly is expected to appear in a Chicago federal courtroom on charges that he recruited girls and women to have illegal sex with him and then covered up the crimes by paying and threatening the victims and witnesses.
Federal judges were supposed to meet Monday in Chicago to figure out how to proceed in the case that involves separate indictments out of Chicago and New York but that will be discussed Tuesday before Kelly is arraigned.
After that, a judge is expected to rule on whether Kelly can be released on bond in the Chicago indictment before facing the New York charges. Prosecutors want Kelly to remain in federal custody, where he's been since his arrest Thursday, because they say he's dangerous and a flight risk.
A decorated veteran was killed in a senseless act of violence exactly two years ago Monday.
The moment happened early in the morning on July 15, 2017. Marine veteran Robert Sharpe was walking to dialysis when someone tried to rob him.
"He tried to grab the bag off of Robert's shoulder, and Robert just did the quick brushoff, and the guy shot him one time, killing him," said Det. Marc Leavitt, Area North Chicago Police.
Fire spreads to 3 homes in Englewood; no injuries reported


Located in the heart of Val de Villé, in Hohwarth, the Meyer distillery, a family business founded in 1958, is renowned for its brandies, liqueurs and Alsace whisky, and has won the most awards for French distilled products at the Annual Agricultural Fair in Paris with more than 180 medals.
More than thirty varieties of fruit and berries are distilled every year in the most modern computer-assisted stills in Europe. Combining traditional expertise with technology, Meyer has also established a reputation for its Alsace whisky, which it has been producing since 2007.
We invite you to take a tour of our facilities, which includes a video shown in the distillation room itself, and a tasting in our cellars, providing you with an opportunity to sample our fruit brandies, which have won more medals than any other brandies at the annual Agricultural Fair in Paris.
The tour and tasting are available from Monday to Saturday by reservation.


WEDNESDAY, June 7, 2017 (HealthDay News) -- Expectant mothers, if you're taking an antidepressant it won't make your newborn cranky or at higher risk for other problems, researchers report.
"Most pregnant women are naturally going to worry more about their baby's health than their own, and might forego taking an antidepressant to avoid these neonatal signs," study first author Amy Yang said in a university news release.
"But with the information from this study, they can be reassured that the baby's behavior at two to four weeks after birth is not likely due to exposure to medication or depression," she added. Yang is a biostatistician in Northwestern's Center for the Study and Treatment of Depressive Disorders.


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Home> FinFET
FinFET
Samsung Foundry's New 17nm Node: 17LPV brings FinFET to 28nm
Despite most discussion about chip manufacturing focusing on the leading edge and blazingly fast and complex side of the industry, the demand for the 'legacy' process technologies is also higher than ever, but also by volume a lot bigger than the latest and greatest. These legacy processes form the backbone of most modern electronics, and so being able to offer equivalent technology at lower cost/power is often a win-win for manufacturers and chip designers alike. To that end, Samsung is announcing a new 17nm process node, designed for customers still using a planar 28nm process, but want to take advantage of 14nm FinFET technology.
TSMC Updates on Node Availability Beyond Logic: Analog, HV, Sensors, RF
Most of the time when we speak about semiconductor processes, we are focused on the leading edge of what is possible. Almost exclusively that leading edge is designed for...
3 by Dr. Ian Cutress on 8/25/2020
SMIC Begins Volume Production of 14 nm FinFET Chips: China's First FinFET Line
SMIC has started volume production of chips using its 14 nm FinFET manufacturing technology. The largest contract maker of semiconductors in China is the first company in the country...
15 by Anton Shilov on 11/14/2019
SMIC: 14nm FinFET in Risk Production; China's First FinFET Line To Contribute Revenue by Late 2019
SMIC, the largest contract maker of semiconductors in China, announced this month that it would start commercial production of chips using its 14 nm FinFET manufacturing technology by the...
53 by Anton Shilov on 8/16/2019
Samsung to Pay $400 Million for Infringing FinFET Patent
A federal jury in Texas ordered Samsung Electronics to pay $400 million to a South Korean university for infringing one of fundamental patents related to double gate FinFET transistors...
GlobalFoundries to Expand Capacities, Build a Fab in China
GlobalFoundries has announced plans to expand manufacturing capacities for its leading edge and mainstream production technologies in the U.S., Germany and Singapore. After the upgrades of the fabs are...


Now you may be asking, "What are the Key Performance Indicators (KPIs) I should measure to improve my supply chain? Weber Logistics works with its customer to develop specific KPIs best suited to measure different scopes of work. To get you started we have provided you with 5 essential logistics KPIs and the benefits they offer.
On-Time Final Delivery– shows the carriers ability to deliver successfully on time to their scheduled required arrival date or to the appointment time. Having an accurate on-time delivery is critical for your client to avoid fees, as they may be subject to fees from big box retailers if the date is missed. If the report is below 98% then operations should review and look for process improvement and efficiencies.
Cost per Pounds – measures gross net with total weight moved each month/quarter to show the buying and usage patterns to customers. This KPI will help your customer continue to buy well. These trends can help them save money but not over or under buying product.
Inventory accurarcy – measures the accuracy of warehouse workers when preparing product. You want high accuracy to ensure the correct products are going to the correct customers. Low inventory accuracy can create angry customers and create additional costs to fix orders.
Dock to Stock - measures the cycle time from the start of a receipt to the time it is put away. This is important to track the efficiencies of inbound activities and to ensure your product is available for orders as quickly as possible.
On-Time Shipping - shows the percentage of shipments that left the warehouse on-time. All items have tight deliveries with small windows. If a shipment is missed, your client may be hit with delays and late fees.
Order Accuracy - shows the accuracy of orders filled. Not only do managers want to know how many orders they can fill an hour, but how many accurate orders can they fill. When orders are filled incorrectly, more headaches and costs will be incurred later.
To learn more about Weber's logistics solutions contact us today.


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