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Jaké „tkanivo“ pro katolickou církev?

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The challenge of fundamental ecclesiology for the present-day is to move on from the words, expressed during the Second Vatican Council concerning the self­‑presentation of the Church, towards the structural transformation of Christian communities and also of the communities of local churches. The aim of the article is to find appropriate impulses and the logic of ecclesial transformation within the framework of an interdisciplinary reflection which occurs between theology and social sciences, herein represented predominantly by relevant concepts derived from the theories of social organization and the so­called theory of complexity. The starting point of this article is found in the thinking of Etienne Wenger, an author of social organizational theory. His thoughts, presented through the framework of communities of practice, offers a heuristically fruitful project for the structuration of ecclesial communities based on "The People of God" category, a theological category rediscovered by the Second Vatican Council.
EN
The present paper addresses the question whether in light of its security policy Germany is still to be considered an integral part of the NATO community. Furthermore, this essay analyzes which implications the German NATO policy will have on future transatlantic cooperation within the alliance. To this end, the experiences made in the surroundings of the international military mission in Libya will be exemplified and drawn upon. Serving as the article’s theoretical background, the so called “Communities of Practice” approach permits to establish to what extent Germany is to be characterized as a member or a non-member of the transatlantic alliance. In this context, NATO is perceived as a community of practice, within which common discursive principles are being developed and joint actions are being executed by its members. In the course of this study, primarily Germany’s and NATO’s reasoning concerning Libya will be compared by conducting a discourse analysis. Subsequently, all concrete actions which have been taken by the entities in question will be contrasted with each other. Consequently, a light will be shone on the manifest differences between Germany and NATO with regard to both the discourse and their respective practical politics. Against the background of the Libyan case, Germany can no longer be considered a part of NATO as a community of practice which can in turn be taken as evidence for a tendency towards less dedication to multilateralism and less commitment in the field of military missions on the part of Germany. Thus, within the relation between NATO and Germany, a lacking sense of community can clearly be detected which potentially poses a threat to any future transatlantic cooperation.
EN
Successfully joining a new workplace community is demanding, especially when this involves crossing national boundaries in addition to team boundaries. For outsiders, humour is an area that arguably presents a challenge to full participation, particularly when local understandings are not shared, nor even recognized as distinctive. Newcomers face the challenge of navigating the trajectory from legitimate peripheral member towards core status (adopting the terms of the Community of Practice model). This involves cooperating with others in interaction, including engaging with humour and laughter as a way of indicating belonging. Here belonging is operationalized using the two dimensions proposed by Antonsich (2010), namely (1) a sense of belonging and (2) the politics of belonging as evidenced through negotiation with others. Applying an Interactional Sociolinguistic approach, I offer analysis of naturally occurring workplace interactions and reflections from skilled migrant interns in New Zealand workplaces. I discuss the place of laughter in attempts to demonstrate team membership, arguing that these attempts at belonging require the cooperation and endorsement of insiders. The findings indicate that, however benevolently intentioned, the local colleagues’ use of humour, and their reactions to the humour and laughter produced by the skilled migrant interns, often results in a sense of othering and exclusion. This is keenly felt by the interns who note the difficulties that taken for granted practices create in their acceptance and progress. In many cases the result is laughing along, as an outward signal of fit, rather than laughing with which suggests a deeper sense of belonging. 
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