Leadership Vision of People’S Culture and Cross-Culture Worldwide: Within Critical Theory of Culture and Cultural Context

By Omar Halouane

Leadership vision of peoples culture and cross-culture book is critically conceptualized and designed with the central idea of exploring, analyzing, and discussing peoples cultural differences and variations that significantly impact leadership philosophy and vision all around the globe. It aims basically to inform and guide a very wide variety of audiences in many fields of business and life activity nationwide and worldwide.
National and international organizations, whether they be public, semi-public, or private, operate in all industries of goods and services and involve different skills of human resources, levels of management, and complex environments using various levels of technology related to less or more developed intellectualism and vision of modern mankind.
From this perspective, leadership vision of peoples culture and cross-culture book is an intellectual product which is presented in the context of critical thinking and structuration theories of human belief_value-system and cultural dimensions related, undertaking motives and behavior basically driven by cultural forces, invisible roots of totemic myth inherited by most of peoples culture or cross-culture , and time-orientation of culture and cross-culture affecting directly or indirectly the change process in the evolution of human history nationwide and worldwide.
This intellectual product is the result of personal effort of the author to contribute constructively to the development and improvement of mankind perceptions, knowledge, vision, and cultural dimensions expansion. therefrom to the rational and reasonable sense of present and future leadership attributes, style, vision and appropriate time-orientation of interactional culture or cross-culture., altogether, to the benefit, welfare, and well-being of all human beings worldwide and where there is no room for peoples proven merit and rights discrimination at all.

• Language: English
• Publisher: Xlibris US
• Release date: Mar 20, 2014
• ISBN: 9781493176823

Book preview

Copyright © 2014 by Omar Halouane.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

Rev. date: 03/14/2014

To order additional copies of this book, contact:

Xlibris LLC

1-888-795-4274

www.Xlibris.com

[e-mail]

552619

Table of Contents

INTRODUCTION

PART I

I.1—Manifestation of Cultural Characteristics

I.1.2 Analytic Approach to External Manifestation of Culture and Cross-Culture

I.1.2.1—Cultural Equivalence Classes:

I.1.3—Theory of Cultural Signals and Cues System.

I.1.3.1—Investigation Results of Some Cultural Differences:

I.2.—Assessing and Scaling People’s Culture and Cross-Culture

I.3.—Power of Culture and Culture of Power

I.4.—Critical Thinking of Linguistic Model of Languages

I.4.1—Linguistic Model Approach of Berber—Amazigh Construction Process:

I.4.2—Special Word Structures in Berber—Amazigh Dialect:

I.4.2.1—Nominal Structures:

I.4.2.2—Verbal Structures:

I.4.3—Extra Elements of Berber—Amazigh Dialect:

I.4.3.1—Personal Pronouns—Subjects:

I.4.3.2—Personal Pronouns—Complements:

I.4.3.2.1—Personal Pronouns—Indirect Complement:

I.4.3.3—Possessive Pronouns

I.4.3.4—Demonstrative Adjective Pronouns:

I.4.3.5—Possessive Pronouns

I.4.3.6—Plural Forms of Berber—Amazigh Words and Nouns:

I.4.3.7—Gender Names in Berber—Amazigh Culture:

I.4.3.8—Adjectival and Adverbial Forms:

I.4.3.9—Grammatical Rules of Original B.A. Language:

I.4.3.10—Grammatical Joiners, Relative Pronouns, and Adverbials:

I.4.3.11—Transitive, Intransitive, and Auxiliary Verbs:

I.4.3.12—Regular and Irregular Verbs:

I.4.3.13—Some Original Aspects of B.A. Syntax:

PART II

INTRODUCTION

II—Berber—Amazigh language within linguistics study

II.1—Phonetics

II.1.1—Berber—Amazigh phonological system

II.2.—Berber—Amazigh new small scripts designed.

II.2.1—The spell of script shape and visual inspiration.

II.2.3.—Culture Web’s Matrices;

II.2.4.—Cultures and related languages and scripts worldwide.

PART III

III.1. Berber—Amazigh Script Orthography and Spelling:

III.3.—Lessons from the Culture of B.A. Nature

III.4.—Extra Research Results:

III.4.1—Time and Time Division

III.4.2.—Division: Calendrier = Calendar = Assdadn

III.4.3—The Months of the Year:

III.4.4—Janvier = January = Yannir…

III.4.5—Febrier = February = Febrir…

VII.46.—Mars = March = Marzo…

III.4.7—Avril = April = Abril…

III.4.8—Mai = May = Mayo…

III.4.9—Juin = June = Aznir…

III.4.10—Juillet = July = Amzir…

III.4.11—Aout = August = Aslir…

III.4.12—Septembre = September = Aghro…

III.4.13—Octobre = October = Ozbar…

III.4.14—Novembre = November = Onbar…

III.4.15—Decembre = December = Onfagh…

III.5.—Days of the Week = Ossan Od Agmar:

III.5.1—Lundi = Monday = Assnin…

III.5.2—Mardi = Tuesday = Asskim…

III.5.3—Mercredi = Wednesday = Asskiz…

III.5.4—Jeudi = Thursday = Assnaz…

III.5.5—Vendredi = Friday = Assnozar…

III.5.6—Samedi = Sunday = Assfil…

III.5.7—Dimanche = Sunday = Assmil…

III.6.—Division De Temps = Time Division = Abidad Od Obra…

III.6.1—Hour = Heure = Abraz…

III.6.2—Minute = Minute = Asbidad…

III.6.3—Seconde = Second = Abidad…

1 Abraz = 60 Isbidadn = 3600 Ibidadn…

Thabrat Od Assa Od Berber-Imazighen:

ABOUT THE AUTHOR

Dedication

To my parents—Mom, Berry, and Dad, Razuq, and my beloved ex-wife, Barbara Craddock, and to all other people around the world, I dedicate the moral values of this intellectual product for the benefit of all with no exception.

INTRODUCTION

The culture of the North-African world region has been proved to be one of the richest in cultural information and historical findings dating back to many thousands of years before BC.

The most driving cultural forces of such a typical culture of Berber—Amazigh people’s organizational development and historical civilization lay in its specific context of cultural dimensions, time orientation of culture perceptions and leadership styles, power of culture, and vision.

Leadership core values of Berber—Amazigh people were identified to be measured by leadership cultural strengths, power of culture, communication patterns, strategic vision of time-orientation of cultural sensitivity, accessible span of power, and associated tactical control processes.

Which leadership cultural traits and characteristics held the reins of cultural confrontation and challenge against other cultures’ influences and threats in the past and thereby created many avenues for its continuity and survivability nationwide and regionwide?

Further, it is argued that the advent of modern technology of communication, robotics, cybernetics and nuclear weapons, for instance, can help fuel, engine and foster better Berber—Amazigh culture of power and cultural leadership expectations for more development, improvement, and expansion nationwide and thereafter worldwide.

In this modern context, for Berber—Amazigh cultural dimensions to better develop, evolve, grow, improve, and compete with other cultures and cross-cultures, over time—space, they need to be created, incremented, and adjusted to both internal and external changing and challenging environments of socio-cultural, economic, legal, and technological dimensions as well as to time-orientation of culture and cross-culture nationwide and worldwide.

From that perspective, historically informal and formal human organizations have been, without ceasing, striving hard to stimulate and trigger human cultural imagination process, over time—space, for the purpose of achieving those cultural projections.

Modern ones are, by the way, expected to follow similar paths at the superior level, of leadership cultural power and vision worldwide.

Within this complex framework of historical cultural development and improvement, leadership of people’s culture and associated acculturation system, styles, span of power, time-orientation, and control process all together jointly played a strongly critical role in displacing and shifting human symbolic communication to a more sophisticated verbal and non-verbal reign of cultural communication styles and patterns effectiveness.

Besides, as a memory and as a reminder, the historical leadership of people culture focused deeply on symbolization and codification of, respectively, human products, maneuvers, and meaningful expressions that, over time—space, represented and supported different interactive things, perceived as such by the physical five human senses, and related them to different cultural beliefs and values from which, henceforth, were derived complex driving cultural forces of individual and collective attitudes and subsequent or contingent perceptions and behaviors within the material and immaterial realm of people culture, cross-culture imagination, and associated mechanisms of creativity of power of culture.

On the other hand, animals, birds, human bodies and silhouettes, stars, plants, shelters or caves, tools, gestures, postures, and many other objects and living species, for example, had always been represented by symbols or graphical signs drawn invariably on wood, stones, rocks, inside caves, walls of buildings, tablets, or on other different physical media to mark, signal, and memorize staged steps in the evolution of power of culture and the human organization development processes.

Conventional but meaningfully communicative signs and symbols evolved progressively to change to what later became alphabetical signs related to scripts that are specific to and characteristic of each particular culture, cross-culture, or subculture of people around the world.

Thereby, graphical signs are arranged into separate groups of scripts to commonly produce what is commonly known as related to words—phonemes—minimal segment of speech that is toned or spelled differently in accordance with people’s cultural and linguistic characteristics, folkways, and ways of life as well.

This historical stage in Berber—Amazigh cultural development and evolution, in particular, and over time—space, marked irreversibly a significant shift in the apparition of structured language as an instrument of communication among individuals and groups of people, locally and next, at large—beyond the frontiers of the community’s own culture or cross-culture.

From this micro-cultural context, Berber—Amazigh scripts, words, language, and associated culture together formed and became the basic major three inter-related components of any developed and structured people’s culture or cross-culture and time-orientation of culture related around the Planet Earth.

Henceforth, words, as dynamic agents of culture, were daily used to transmit ideas, concepts, thoughts, images, cultural values of doing culture or just being culture of people and their meanings through a specific structured language as the medium of communication worldwide.

Within this general cultural framework, Berber—Amazigh culture, culture of power and language, like almost many other cultures and languages across the globe, had been forced, for many reasons and influential factors, to follow a similar path of successive transformations within its own contextual evolution.

Nevertheless, Berber—Amazigh culture and language, in North Africa, where they originally originated, had been variably influenced by many foreign cultures as a result of various foreign invasions and colonization processes.

Later on, with the expansion of Roman Empire the cultural influence spread to Northern Africa region, in particular; this same region received and absorbed many different elements of Roman culture, including spoken and written words, among many other cultural heritages still alive everywhere in the same region.

They include art, architecture, archaic techniques of agricultural systems, traditional customs, symbolic monuments, parts of current spoken dialects, traditional Roman values generally invisible in Berber—Amazigh cultural traits, interactive expressions, ritual manifestations in some areas of North Africa, beliefs, lifestyles and ways of fast food making, collective art of catering food, socio-cultural relationships, and so forth.

At this level, Berber—Amazigh culture seem then to have been comprising, solely, Berber, Roman, and Amazigh words before they got mixed successively with the Hebrew, Christian, and Arabic words were deeply introduced with the diffusion of the three different successive religions, respectively, of Moses, Jesus, and finally the Arabs’ religion driven by the Holy Quran particularly in this region of the world.

Foreign cultures, induced by religions and related cultural value systems, have not only influenced Northern African culture and its system of cultural values but also contributed significantly to destroying part or most of its original.

Berber—Amazigh Core Culture and Subculture Characteristics:

Further, most of Berber—Amazigh cultural characteristics, communication styles, lifestyles, traditional customs, cultural beliefs, associated values and attitudes, derived social and moral behaviors, dialectical words used in daily interactions, their semantic and syntactical structures as well as related phonologies have been, at a similar rhythm, weakened or passed off progressively under daily pressure of foreign cultures’ effects and practices.

Therefrom, we get a wide variety of missing historical events in North African