Human resources management at Foxconn - 2 Essay

Human resources management at Foxconn - 2 - Essay Example It has been estimated that Foxconn currently supplies nearly forty percent of all electronic components required worldwide (Duhigg & Bradsher, 2012). Additionally, Foxconn generates a revenue of around 3.5 billion USD each year and employs around 1.2 million people worldwide, making it the single largest global employer (Business Week, 2013). In recent years Foxconn’s employment practices have come under intense scrutiny given a number of untoward incidents with Foxconn employees. The suicide rate in Foxconn workers shot up following 2010 in China while there was an intense riot in the Mexican manufacturing plant (Daily Mail, 2006). Human Resource Management (HRM) Issues and Solutions HRM Problems Foxconn has been blamed for providing workers with low compensation compared to other establishments. However, it must be taken into account that Foxconn’s Chinese plants are in one of the country’s poorest regions and hence people are willing to work for the wages offe red (Daily Mail, 2006). As long as labour supply and demand economics remain unaltered, the minimum pay of the workers in Foxconn’s plants will remain the same. On another note, there have been massive complaints that Foxconn tends to skip out on overtime payments even though workers are forced to work overtime. In certain cases, Foxconn employees have not been paid wages for various reasons without much proper justification. Additionally, there have been instances where work place accidents were either ignored outright or paid little attention to (Williams, 2012). This indicates that management attitudes towards safety are relatively low if not lax altogether. There have also been allegations that work place accidents are common at Foxconn manufacturing plants and often such accidents go unreported. HRM Solutions A number of different HRM solutions can be presented in order to deal with Foxconn’s current problems. This paper will limit its focus to Goleman’s Em otional Intelligence model and the Managerial Grid model in order to solicit solutions for Foxconn’s employment problems. Goleman’s Emotional Intelligence Goleman (1998) has declared that emotional intelligence is essentially the â€Å"sine qua non† of any leadership mechanism (Goleman, 1998). Emotional intelligence can be seen as the ability to recognise, evaluate and manipulate the emotions and emotional states of oneself and of other individuals. Goleman’s model (1998) asserts that a leader needs to be able to identify emotional symptoms in order to manipulate the worker to submit to the leader’s settled direction. However, it must be kept in mind that Goleman’s model (1998) has come under intense scrutiny on a number of different accounts and needs to be evaluated accordingly to provide solutions for Foxconn’s problems. For one thing, Goleman’s model (1998) has been criticised for being too qualitative in nature and of bein g unfounded through actual HRM practice. Goleman’s model (1998) and its derivatives do boast of quantitative tools such as the Emotional Competency Inventory (ECI) and the Emotional and Social Competency Inventory (ESCI) but the use of such tools has not been approved of except in academic circles (Bradberry & Greaves, 2009). The application of Goleman’s model and its derivatives to the world’s largest private employer, Foxconn, would make little sense as

Financial Management Essay Example | Topics and Well Written Essays - 1000 words - 7

Financial Management - Essay Example This paper discusses on whether the capital asset pricing model offers the right evidence on where investors can get value for their money. There are two types of risks that any investor is afraid of and should take into account when planning to capitalize in a given market. These include the systematic and unsystematic risks (Resource Center, 2013 n.p). The systematic risk is that which is related to the whole market and over which the investor has not control. This type of risk has a huge impact on the amount of returns that an investor should expect. The CAPM discloses this type of risk to the investor and makes him aware on what to expect (Resource Center, 2013 n.p). It includes the recession, the dynamic nature of interest rates and other natural phenomenon that the investor would have no control over. The unsystematic risks, on the other hand, are specific to investments and can be handled by the investor. He is aware of this kind of risk and has planned for it. According to the capital asset pricing model, beta is the measure of the risk that any stock investment is exposed to (Shapiro, 2006 p7). It shows the relationship between the market and the stock by showing how the dynamic change in the market affects the returns from the stock investment (Shapiro, 2006 p7). It is done, over a certain period of time, to determine how the up and down movement of the market affects the up and down movement of the stock prices. Therefore, beta provides the much needed answers to the risk-return relationship (Shapiro, 2006 p15). Equity is all that remains after all the expenses of an investor have been completely taken care of, and when all the expenses have been settled, and there is residual remaining of the assets (Perold, 2004 p12). The capital asset pricing model does a return-risk assessment of the financial securities of an investor and concludes that equities are the most risky assets, and their premium is very high (Perold, 2004 p13). The CAPM says

Oppose National Identification Cards Essay Example | Topics and Well Written Essays - 1000 words

Oppose National Identification Cards - Essay Example Ultimately, the Act was intended to prevent terrorism by creating rigorous and consistent standards with regard to state-issued IDs for all the states to follow. States are commissioned to renovate the drivers’ licenses and non-drivers’ identification cards such that uniform security features could be included in them across the whole country (PFAW Capitol Hill). The law repealed Section 7212 under Intelligence Reform and Terrorism Prevention Act of 2004, a regulation targeting the issue of national standards for drivers’ licenses and personal identification cards where minimum standards were set and certain information were disclosed in the identification cards left to each of the states’ discretion, thus sacrificing the consistency of the categories and criteria on who are eligible to obtain the drivers’ licenses across the whole country. The new law as such reformed this by replacing each of all the states standards with a specific national one ( Hann). Technically, states are not mandated to accept these federal standards. But, refusing to do so would mean that their residents would be refused employment, then denied having social security or disallowed air travel. In a sense, instead of imposing a direct order on the states, the federal government is threatening them into complying underhandedly. Combating terrorism is the primary reason behind all these. But, proponents of these are actually forgetting that the criminals do not care about laws, not so much as to breaking them anyway. A terrorist would not so much bat an eyelash when he is not going to be dutifully able to obtain a federal ID card. People who disregarded the nation’s immigration laws would not care so much if they were to disrespect these ID requirements, especially when any card can be forged and any regulating agency could

TRADOC Essay Example | Topics and Well Written Essays - 750 words

TRADOC - Essay Example Indeed, it must be realized that in order to realize its mission, there must be a proper integration of the activities of TRADOC. Considering that the mission of the Command revolves around training, it is imperative to note that this training is geared towards creating effective formations that can help address the overall mission objectives of the US Army (TRADOC 2012) . TRADOC also has an objective of ensuring the Army is guided through doctrine. This is a very important objective especially in the disciplined forces. It is often realized that many people in the Army fail to understand much of the doctrine that guide their operations. In this respects, challenges often abound. In line with TRADOC’s missions of designing a capable and versatile US Army, this objective is definitely a proper way of ensuring the compliance with the law. TRADOC also seeks to develop very adaptive leaders both drawn from soldiers and civilians. Indeed, as a training unit, TRADOC seeks to transfo rm not only the army but civilians as well. It therefore extends its training in order to create a population that understands and appreciates the important role of the Army. Through proper leadership, it is expected that the mission of TRADOC will be achieved across the board as people will share much of the information obtained from the Command. As a training Command, the core objective of TRADOC is therefore to recruit and train solders and to provide various ways that support unit training. In this respect, TRADOC oversees Army school across the country which train over 500,000 soldiers and service members yearly. The training is always made to reflect the changing times and this call for much innovation and agility. In this case, the trainees are always suited to serve in both times of peace and war. All these objectives outlined above certainly have various measures to ensure they are effectively achieved. With respect to building and integrating the various formations, one me asurement aspect can be a united and cohesive Army and proper coexistence between the Army and the civilians. It is often realized that a lack of integration of the various units presents many challenges in administration. Such a measurement would therefore be effective in gauging the effectiveness of the training in this respect. As regards civilian training, one measurement metric can involve conducting a survey on the civilians to determine whether they understand the imperatives of Army training and the need to appreciate the role of the Army in the society. Lastly, with respect to overall training, measurement is achieved by the quality of the various Army commands and whether they realize their particular objectives. For instance their performance in war or in peacetime activities such as natural calamities can effectively provide an insight on their effectiveness DePuy, W. E., (Swain, Gilmore & Conway, 2000). Considering that the focus of TRADOC is essentially training, the e xpected level of performance or target is the lack of any challenges in operations with respect to the various formations. On civilian training, the target is the achievement is a cohesive coexistence between the solders and the civilians. In terms of general training, the target is professionalism and excellence in terms of performance at all times (King & Demsey, 2008). In order to ensure a successful

Report Proposal - Recommendations for Corporate Email Policy Essay

Report Proposal - Recommendations for Corporate Email Policy - Essay Example The vast potential of internet and email services, therefore, necessitates the organizations to re-evaluate their business strategy and incorporate business plans so that the organizations can successfully exploit its potential for business purposes. But it is equally true that the internet, with its huge scope for expansion has also wide ranging implications, which may have damaging effects for the overall development of the organization if it is not used with caution and with an approach that calls for greater control and discipline. The impact of computer has been extensive in almost every area of one’s life including professional and personal. The direct and indirect use of computer technology in every sphere has made it extremely popular which has, in turn, made it highly susceptible for misuse by one and all, in the absence of any tangible means of control. According to a report in CNN ‘the survey of 294 U.S. companies with at least 1,000 employees found that, in many cases, employees who sent e-mails containing confidential information about the organization or e-mails that were considered obscene and offensive were disciplined or terminated’ (CNN, 2006). We would, therefore, be focusing on the urgent need for addressing the proper and efficient use of internet and email services in the organization that would help to develop internet and email policy to effectively monitor its use. Internet has become a very cost effective and time efficient tool with its wide ranging ramifications. But at the same time, it can also be easily misused by unscrupulous people for their own vested interests that may be extremely disastrous for the organization, general public and the states at large. As is evident by the latest trend, the use of information technology and internet by the various terrorist outfits has resulted in some of the worst human tragedies in

Resistance investigation Essay Example for Free

Resistance investigation Essay Resistance is the opposition to current and voltage within a given material. George Ohm discovered the concept of resistance in 1826. He stated that the current flowing through a wire is proportional to the potential difference across it as long as the temperature remains constant. The formula to calculate resistance is Resistance (measured in Ohms)= potential difference across a wire (volts) Current through a wire (amps) In this investigation we are going to find out how resistance changes in relationship to when the length of a wire is changed. We will take readings every 10 cm because this should give a substantial variation in the readings and go up to 100 cm because this will give us a sensible set of results to work with. To ensure that the experiment is safe we will have to clear the work area and make sure that it is clean and dry, and keep the current low, in this case two volts. I predict that as the length of the wire increases the resistance will also increase in direct proportion, as there will be more particle collisions in the longer wire. In addition the free electrons in the outer shell have to carry the charge further, which also increases the chances of collision. To make the experiment a fair test we will use 2 volts throughout and include a switch in the circuit, which will enable us to control that the circuit is only on when we are taking readings. It will therefore obey ohms law, as the temperature will remain cool, and the cross sectional area of the wire will also remain the same. We will keep the same apparatus throughout the experiment and will take more than five sets of results to ensure that we have a good statistical average. The only thing that we will change is the length of the wire. The apparatus we will need in the experiment are a power supply, wires, a switch, a 1metre ruler, a voltmeter and an ammeter. Results These are the sets of results that I obtained: Distance (cm) Voltage (v) Current (a) Resistance (ohms). From these results we have found out that as the length of a wire increases so does the voltage and resistance, whereas the current reduces. The data shows that the distance of a wire does have an effect on the resistance through it. This is because as the length of the wire increases the likelihood of collisions between the nucleus of the atom and the electron which carries the charge increases. On the graph the line of best fit shows that that there is a good correlation of the data showing that there is a direct and proportional relationship between the length of a wire and the resistance. This proves that my original prediction correct that the resistance of a wire will increase as the length does. Evaluation The method used for the experiment worked well and we were able to gain the results needed to make a conclusion. The accuracy of the data was on the whole good but there were two odd results. These were anomalies as the resistance was lower on average than the resistance from the reading taken from a 10 cm shorter wire. The method for the investigation was well suited to the experiment. To improve the reliability of the results we could keep the room temperature constant, and be more accurate in measuring the length of the wire. We could also use more accurate voltmeters and ammeters. Due the close position of the points plotted on the graph there is enough accurate information obtained from the results to support the definite conclusion that as the length of the wire increases so does the resistance. To improve the results we could repeat the experiment but take readings at different or more frequent intervals . We could also take more sets of results.

Importance Of Contextual Theology In And Of Africa

Importance Of Contextual Theology In And Of Africa The subject of contextual theology in Africa is of current interest as it flows into the contextual theology of Africa in the wider world through its links with, and affect on the growth of, Pentecostalism within and beyond its borders, due to globalisation. As both of these areas of contextual theology in Africa and of Africa have their positive and negative aspects, I wish to ask the question, What lessons can we learn from understanding the impact of setting and the history of contextual theology in and of Africa which can guide other establishing theological contexts, particularly of the Emergent Church and LGBTQI contexts, regardless of geographical location. The enormity of the subject requires that the scope of this essay be limited to consideration of Christology only, and in that I will particularly consider the work of Kwame Bediako (Bediako 2004), and compare other models of contextual theology (Bevans Schreiter 2002). The debates in Christology, its historical emergence in the early the church and in the African contexts, help us again recognise the implications for ministry to mind and body with fresh understanding of Christ as God and as Man, and how these various aspects relate to our praxis and theological method. This is no less important for understanding the dialogue with Islam as it is for understanding the impact on the historical divide between modern emerging contexts in Western and Non-Western cultures (other than Africa). I will also consider the positive benefits of globalisation and its positive effects on transmission of content and the sharing of method to the possible benefit of the whole church, made possible through dialogues with non-traditional settings and approaches that are emerging using the grass roots approach advocated in African contexts. In this I will consider some alternative modern Christologys from the LGBTQI context and draw some comparisons. I hope to suggest a n embryonic model for contextual theology which I shall call the Incarnational Model of Contextual Theology. African Christology on the cusp Globalisation Past and Present. Global impacts through empires whether they are Persian, Roman, or Colonial are outdone in speed and reach by the modern means of communications and travel, yet there remains many places that are still not enriched, and remain disconnected and controlled and limited by the theological context they have both inherited and developed. This is possibly because in poorer areas there are still the problems of translation and transmission, as well as exposure to other views, which are not facilitated or enabled by situational and resource poverty. In this, the grass roots are still dependant on a third party bringing them the corpus of knowledge; in that respect, they have in some ways simply exchanged their overlords without changing their situation. This means that they still lack independence. Thus, the positive benefits of globalisation remain to be fully exploited and could provide an appropriate vehicle for transmitting the lessons of contextual theology in and of Africa to other geog raphical regions and into non-academic grass-roots settings beyond its normal reaches, as well as allowing these areas to have free unhindered exchange with other groups. Without this, the theology in and of Africa will become in-bred and undeveloped. Comparison between Western and Southern Contexts of Christianity à ¢Ã¢â€š ¬Ã… ½Lothar Schreiner defines Contextual Theology as: Contextual theology is theology predicated with reference to its context. Contextuality, then, means relation to the substance and nature of the context, which goes beyond merely the literary setting to include geographic, linguistic, social, political, cultural, and ideological factors. Contextual theology is faith-knowledge on the basis of both the biblical revelation and the contemporary reference. (Schreiner, in (Fahlbusch et al. 1999) In considering Christology in the Western and Southern contexts, represented by Northern European and North American contexts on one hand, and the African contexts on the other, there is a distinction which Tennent refers to as Theology from Below in Africa which integrates the work and person of Christ with the human situation and experience, compared to the more philosophical upper-side theology of the early church which has continued in the Western tradition. (Tennent 2007) However, Tennent does not give consideration to the current evangelical modernist approach to theology it adopted in engaging with post-Enlightenment challenges, which has an effect on openness to considering alternative methods in the first instance, let alone the conclusions one can draw from these methods. This has an effect on dialogue within the African contexts, especially where there are still some remnants of colonial influence, but more so in transitioning to a contextual theology of Africa in the Afri can Diaspora, the uncritical adoption of modern evangelicalism would stifle dialogue and raise contention in both academic and grass-roots settings of Western Theology. This is as important for inter-faith dialogue as it is for inter-contextual dialogue. (Musk 2008) à ¢Ã¢â€š ¬Ã… ½George Evers alludes to the recognition that African context exists in reality as a plurality of contexts, and notes that there is a desire for independent African theology, despite its theological roots in Christian History represented by the great North African theologians of antiquity, Tertullian, Cyrian and Augustine. (Evers in Fahlbusch et al. 1999) Bediako parallels the methods of early Hellenistic writers within the church, and how they approached the enculturation of the gospel within a peri-Christian Graeco-Roman context, with that of the modern approaches of African Christologys dealing with both their own pre-Christian past, as well as their adoptive history imported by colonial missionaries. In this he illustrates for example the use of Hellenistic terms such as logos and the transition to the use of kyrios in the early church and compares this to grass roots references to Christ as Ancestor (among others) anticipating a transition in time to other terminologies. (Bediako 2004, p.63) Tennent points to the work of Jaroslav Pelikan who shows that each epoch of the church has had a prominent image of Christ, which collectively builds our modern day Christology. Thus, he lists a Jewish Messiah, a Gentile Lord Jesus, a post-Constantinian King of Kings, the Universal Man of the renaissance, a war-time Prince of Peace, and moder n day liberator. Tennent rightly points out that these historical reflections can not dictate a moratorium on future Christologys (Tennent 2007, p.110). It is vital that we recognise that every context has the right to not just write in the margins of the depositum fidei, but must write in the corpus, adding their parts of the Christological puzzle. This is true for African contexts, as it is for any other, including the emerging and LGBTQI contexts. Therefore, the task of integrating Christian faith with authentic African identity becomes a central theme in the emergence of African Christology. (Tennent 2007, p.115) In throwing off the Great Chain of Being (Lovejoy 1990, p.59) African contexts offer an authentic and hopefully empathetic voice to emerging and alternative contexts held captive by the chains of others. But the message and methods need to spread beyond its borders, and out of its centres of academia to be of immediate benefit both locally and globally. Who do People say I am? Various pre-Christian references to Christ that have arisen from African Traditional Religions are explored by Bediako, as well as by Stinton, who also provides useful survey data for her conclusions (Stinton 2004, p.47) and by Tennent (Tennent 2007, p.105). Between them, they highlight several images of Christ that arise from the grassroots African Christologys listed below: Table 1: Images of Christ in African Christology Master of Initiation Healer Ancestor Loved one Chief Liberator Lord of the Spirits Host and Giver of Hospitality Christ as Ancestor is particularly well expounded by Bediako (Bediako 2004, p.25) and Tennent (Tennent 2007, p.122) and provides an interesting point of contention which ultimately demonstrates the pan-cultural relevance of Christ, as well as the immutability of His work, playing to the holistic approach of African Christology which integrates the person and work of Christ. Bediako struggles to link this to Western/Hellenistic parallel, and overlooks the concept of elder brother [a parallel concept within Ancestor] which can be found in the titles of Christ in Greek/Hellenistic thought, such as firstborn (Gk. Prototokos  [1]  ) which does not refer to first-to-be-born but rather the pre-eminent heir, or else only-begotten (Gk. Monogenes  [2]  ) that is the unique-one, especially when prefigured as Wisdom. Both these Western/Hellenistic images of Christ provide parallels of unique source, and therefore ultimate ancestor. There is also a clear parallel to ancestor as mediator a nd Christ as mediator par excellence. Similarly, in Christ as Healer, there is a potential over-lap of experience between African and LGBTQI contexts in their shared experience of HIV/AIDS. In my own experience, working as a trainer in healthcare in Transkei, East Cape, RSA among the Xhosa people of Masameni, we worked with Church leaders, tribal leaders, and local practitioners of African Traditional Religions (ATR) who carried out ritual-circumcision, and local healthcare volunteers. We were able to get them to adopt the use of a disposable scalpel and suggested this was a commemorative gift to the individual to mark their rite of passage. These scalpels were made available via local health partners free of charge. In this approach we were able to guard against transmission of infection while honouring their traditional religion. Alas, this message has not penetrated the wider community. (Meel 2005) Nonetheless, in the group we worked with, the notion of Christ the healer working through the body of Christ, his people, was embraced as a wonderful image and inspiration, which even the practitioners of ATR were able to support. In his essay, Ezekiel understands AIDS; AIDS understands Ezekiel LGBTQI writer Jim Mitulski speaks of his own journey with HIV/AIDS and parallels Ezekiel vision of the valley of dry bones with Christs unifying role in creation. (Mitulski in Goss M. West 2000a, p.155) For him, and for the people in the African continent living with HIV/AIDS, understanding Christ as healer and consummator unifier of faith enables difficult journeys through sickness, and perhaps towards death, to be based on a solid foundation of faith in Christ. There is no sophistry in this journey. There is no sugar coating. Nonetheless, Christ is central to the journey both as a fellow pilgrim and also as the object of pilgrimage. But, even when the bodies are dead and buried, there is a role for Christ unifying the body again from dry bones. This parallels Christologys of Christ in African where Christ i s Lord of the Spirits and/or Christ as Chief. Applied Contextualisation Relocating Christological themes again in and from the African context relies on careful contextualisation. Various theologians have used disparate methods and approaches. Both Sanneh Bediako place heavy emphasis on the use of African languages; this places them at one extreme of those who support the translational model of contextual theology. If humanity is the receptor of language as they contend, then culture should be both dictionary and thesaurus. Thus, to extend that metaphor, the Christological puzzle must be a polyglottal interlinear. What both writers go on to show is that the importance lies not just in linguistic equivalence, but in a cross-mapping of cultural domains of thought. Sannehs vernacular is balanced by Bediakos use of grassroots images such as Christ as Ancestor and Christ as Healer, with the latter author drawing close to an anthropological method. While Bediako insists that we ought to speak positively of oral, spontaneous, implicit or grass roots theology, as theology which comes from where the faith lives, in life-situation of the community of faith, he stops short of an anthropological model by stressing that alternative religions are not the source and do not shape Christian affirmations. (Bediako 2004, p.17) Yet, in this quotation I see great resonance with the approaches with LQBTQI communities to do likewise and allow the theology and Christology to come from where faith lives. The translational model presupposes a supra-contextual unchanging message, while a purely anthropological model uses the personal and communal encounter as its starting point, and in method, allows the grass-roots to self define. On this matter, Donovan here makes a clear distinction between the gospel as revelation and the communal response to this revelation as religion, and thus recognises the immutability of the gospel as well as stressing the importance of seeking the authentic commonality from within the context in all its richness. This parallels the who do you say I am approach from within LGBTQI contexts. (Bohache 2008) and would not differ much from other approaches employing reading against the scriptures as a hermeneutical tool. (G. O. West Shomanah 2000, p.250; G. West 1996) I have not found any Christological examples of this within Queer Christologys, but in essence, the reading-against approach is employed by Koch in employing a non-typical approach to hermeneutics, though it is not applied to Christology. (Stone 2001, p.169) We should note here that within African contexts there is a potential dichotomy between what is demanded for a context in and of Africa, and that which is granted or permitted by that context to other external contexts. Thus, it is sad to see the African church being so vociferous in the debate about homosexuality; a simple methodological analysis should surely grant other contexts the same privilege as was claimed and rightly demanded by African theologians in their quest for liberation. That is, for the gospel to be authentic, the gospel must operate from within the context. This is a major tenet on which I propose an Incarnational model of contextual theology; that is, Christs incarnation was the ultimate step of identification and required a transition into the human context but went beyond that in fully identifying with the marginalised of society in the face of religious opposition. The model therefore, in this respect, imitates that objective. In principle what I propose is a modified synthetic model, in as far as I recognise the importance of several models; Bediakos translational approach enables sympathy with Donovans anthropological approach. A liberationist approach would possibly go further in allowing the praxis within community to inform our Christology, but I am not aware of any such models emanating from the African context. Nonetheless, I disagree with Newbiggins Counter-Cultural model in as far as I disagree with the assumptions behind the use of the gospel. Like Donovan, I see it as immutable, and therefore while I agree with Newbiggins analysis that everything should be subject to the gospel, I disagree that the gospel should be seen as a tool for refutation and rejection of local context. There is no threat from syncretism when you view God and the Gospel as immutable, and when you merely use the notions within other contexts to continue to resolve the Christological puzzle. Bediako, in drawing short of a fu ll anthropological model, sides with Newbiggin in seeing the gospel as a refutation and rejecting tool. However, emerging from modern western contexts are post-evangelicals who are rejecting the modernist method adopted by post-enlightenment Christians as they engaged with opponents of their time. This approach was embedded into the western theology imported into the African context. This modernist approach is still evident in the post-colonial echoes as the remnant of adoptive history present in various contexts in Africa, and as it has survived in Western contexts also, it parallels with the contexts of Africa found in Pentecostalism in the west. Relationship, Re-appropriation and Redemption The Jewish atheist Buber has contributed to philosophy with his understanding the I-thou versus I-thee framework. Part of this work expounds the notion of deepening understanding of I-thee relationships (interpersonal, interfaith, inter-group) which comes from a deeper understanding of the I-thou relations (cosmic.) and vice versa (Buber 2004) One of the global problems the church faces in all contexts is the gap between academic theology and grass roots theology, and a lack of exchange between the two. Not only do different groups exist in silos, but there is a gap between academic and grass roots within silos. Thus, when cross-talk between the silos takes places, it is usually only at the academic level, and does not penetrate to the grass-roots. The Christological puzzle demands that the gospel be found within all contexts and that each contributes their own piece to the puzzle. However, each silo considers its own received knowledge as universal and normative. Thus we need to learn several lessons in considering Christologys in and of Africa. First that the gospel has nothing to fear from experimentation intended to unearth Christ from within the context. All the various models of contextual theology should be permitted. Secondly, we should allow each context to self-define in order to obtain both an authentic and relevant message which also has current rather than historical application. Thirdly, language and poverty are real obstacles to dissembling walls between academic and grass roots theology and are a major contributing factor to the failure in positive effects of globalisation. Despite non-textual approaches in some contexts, there needs to be greater dialogue between the silos including non-traditional groups from outside the normal scope of research, and also greater exchanges within silos between academic and grass-roots. I would include here post-modern and non-traditional groups such as the LGBTQIA groups. The Incarnational model therefore suggests that there should be not only a top-down and bottom up commun ication within silos, but there has to be communication between silos at all levels that is both practical and pragmatic, but also respectful. Conclusion The methods and models employed in various contexts in and of Africa provide a strong methodological foundation for other contexts seeking to discover Christ in their contexts and thus incarnate their spirituality in their setting. There is a lack of intra-contextual and inter-contextual dialogue connecting academia and grass-root settings both in Africa and in Western theologies. I propose that by adopting a post-evangelical approach, which engages with postmodernism, a foundation of empathy with alternative groups and settings would be facilitated. This avoids the certainty trap which inevitably locks groups in a head-to-head confrontational stance as they seek to defend their position rather than discover the truth. Instead, it is possible that the groups align side-by-side on the journey. In this, the Incarnational Model of Contextual Theology post-modernises the Synthetic model with a refining-redeeming gospel to mirror culture rather than refute and reject it. But it finds its deepest meaning in the lives of the groups discovering its depth, and therefore incorporates a deeply spiritual and deeply practical element of praxis. The final aspect of this incarnational model alludes to the need for publishing the outcomes and rooting them in not just the religious practices of various groups, but in their secular lives too. Most importantly is facilitating access to the materials and resources outside of academic circles. Poverty and language will continue to be obstacles to be overcome. While certain contexts are disbarred because the materials are not in an accessible language and while the positive effects of global spread of the message through the internet requires access to that medium, then there will continue to be substantial pockets of every context existing in effective isolation from their academic partners and isolation from other enrichment from other contexts. (Adeyemo 2006) (Akper 2007)(Ballard Pritchard 2006) (Bediako 2004)(Bevans Schreiter 2002)(Chike 2008)(Clarke 2005)(Countryman/Ritley 2001) (Dada 2010)(Donaldson 1996)(Goldingay 1996)(Goss M. West 2000b)(Jenkins 2009)(Mashau Frederiks 2008)(Moloney 1987)(Nadar 2007)(Sankey 1994)(Stuart 2003)(Tennent 2007)(Thomson 2006)(Wilson 1995) (Jenkins 2006)(Jenkins 2007)(Stinton 2004)(G. West 1996) (Culley 1976)(Elliott 1986)(Fahlbusch et al. 1999)(Jewett, 1985)(WILLIAM 2004)(Winquist 1987) Bibliography Background reading Adeyemo, T., 2006. Africa Bible Commentary: A One-volume Commentary Written by 70 African Scholars, Zondervan. Akper, G., 2007. The Person of Jesus Christ in Contemporary African Christological Discourse. Religion Theology, 14(3/4), pp.224-243. Ballard, P.H. Pritchard, J., 2006. Practical Theology in Action, SPCK Publishing. Bediako, K., 2004. Jesus and the Gospel in Africa: History and Experience, Orbis Books. Bevans, S. Schreiter, R.J., 2002. Models of Contextual Theology Revised edition., Orbis Books (USA). Bohache, T., 2008. Christology from the Margins, SCM Press. Brown, C., 1986. New international dictionary of New Testament theology, Grand Rapids, MI: Zondervan Publishing House. Buber, M., 2004. I and Thou (Continuum Impacts) New Ed., Continuum International Publishing Group Ltd. Chike, C., 2008. PROUDLY AFRICAN, PROUDLY CHRISTIAN: THE ROOTS OF CHRISTOLOGIES IN THE AFRICAN WORLDVIEW. Black Theology: An International Journal, 6(2), pp.221-240. Clarke, C.R., 2005. Towards a Functional Christology Among AICs in Ghana. Mission Studies: Journal of the International Association for Mission Studies, 22(2), pp.287-318. Countryman/Ritley, 2001. Gifted by Otherness, Thomas More Press. Culley, R.C., 1976. Semeia 5, Oral Tradition and Old Testament Studies, Society of Biblical Literature. Dada, A.O., 2010. REPOSITIONING CONTEXTUAL BIBLICAL HERMENEUTICS IN AFRICA TOWARDS HOLISTIC EMPOWERMENT. Black Theology: An International Journal, 8(2), pp.160-174. Donaldson, L.E., 1996. Semeia 75: Postcolonialism and Scriptural Reading, Society of Biblical Literature. Elliott, J.H., 1986. Semeia 35: Social-Scientific Criticism of the New Testament and Its Social World, Society of Biblical Literature, Scholars Pr. Fahlbusch, E. et al., 1999. The Encyclopedia of Christianity: (A-D) v. 1 (Encyclopedia of Christianity, Brill. Goldingay, J., 1996. Models for Interpretation of Scripture, William B Eerdmans Publishing Co. Goss, R.E. West, M., 2000a. Take Back the Word A Queer Reading of the Bible, Pilgrim Press. Jenkins, P., 2006. The New Faces of Christianity: Believing the Bible in the Global South, OUP USA. Jenkins, P., 2007. The Next Christendom: The Coming of Global Christianity Revised edition., OUP USA. Jenkins, P., 2009. The Lost History of Christianity: The Thousand-year Golden Age of the Church in the Middle East, Africa, and Asia, Lion Publishing plc. Jewett,, R., 1985. Semeia 30: Christology and Exegesis: New Approaches, Society of Biblical Literature. Lovejoy, A., 1990. The Great Chain of Being New edition., Harvard University Press. Mashau, T.D. Frederiks, M.T., 2008. Coming of Age in African Theology: The Quest for Authentic Theology in African Soil. Exchange, 37(2), pp.109-123. Meel, B., 2005. Community perception of traditional circumcision in a sub-region of the Transkei, Eastern Cape, South Africa. Available at: http://www.safpj.co.za/index.php/safpj/article/viewArticle/256 [Accessed December 7, 2010]. Moloney, R., 1987. AFRICAN CHRISTOLOGY. Theological Studies, 48(3), pp.505-515. Musk, B., 2008. The Certainty Trap: Can Christians and Muslims Afford the Luxury of Fundamentalism, Nadar, S., 2007. CONTEXTUAL THEOLOGICAL EDUCATION IN AFRICA AND THE CHALLENGE OF GLOBALIZATION. Ecumenical Review, 59(2/3), pp.235-241. Sankey, P.J., 1994. The church as clan: Critical reflections on African ecclesiology. International Review of Mission, 83(330), p.437. Spicq, C.E., 1994. Theological lexicon of the New Testament, Peabody, MA.: Hendrickson. Stinton, D.B., 2004. Jesus of Africa: Voices of Contemporary African Christology, Orbis Books. Stone, K., 2001. Queer Commentary and the Hebrew Bible, Pilgrim Press. Stuart, E., 2003. Gay and Lesbian Theologies: Repetitions and Critical Difference, Ashgate Publishing Limited. Tennent, T.C., 2007. Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology, Zondervan. Thomson, A., 2006. Learning from the African Experience: Bediako and Critical Contextualisation. Evangelical Review of Theology, 30(1), pp.31-48. West, G., 1996. Semeia 73: READING WITH: EXPLORATION OF INTERFACE BETWEEN CRITICAL AND ORDINARY READINGS OF THE BIBLE, Society of Biblical Literature. West, G.O. Shomanah, M.W.D., 2000. The Bible in Africa: transactions, trajectories, and trends, BRILL. WILLIAM, S., 2004. DOGMATIC THEOLOGY 3RD ED HB 3rd ed., EVANGELICAL PRESS. Wilson, N., 1995. Our Tribe: Queer Folks, God, Jesus, and the Bible, Harpercollins. Winquist, C.E., 1987. Semeia 40: Text and Textuality, Scholars Press.