Tamara Editorial room contains a list of the Tamara Board members. We are all toasting the
possibilities of the inaugural issue. Some of us have children.
In this Room, there is a brief chronology of key events that lead up to Tamara getting off the
ground.
You will also find an Editorial "A Mansion with Many Rooms" that tells a few stories to give some
historical context, and looks at our existential possibilities and our nothingness.
What would a rebellion be without a manifesto. You will find a Tamara Manifesto in this room. It
defines the terms in the title of the journal and gives you a sense of more possibilities.
We do reviews and we invite responses. There are two reviews of the Tamara Manifesto in this
Room by Tamara Board members. We will continue to invite responses to editorial commentary.
You are encouraged to write us with your own response.

Security work is increasingly privatized under neoliberal governance, a trend that is not without controversy over legitimacy and ethics. Public interaction with and understanding of private security contractors is in part mediated by popular cultural representations. In particular, parodies of these organizations are significant for their ability to tell audiences what organizations and members are not. This paper examines representations of security work by looking at Paul Blart: Mall Cop as a parody that creates relief from official hierarchies of security using Bakhtinian carnival, by lowering security discourses to the level of the grotesque, non-professional body. However, parodies may also encourage public acceptance of privatization by showing private security workers to be more creative and efficient. Parodies of security work can serve as temporary relief from daily need to comply with security regimes, while also aligning privatized security work with discourses of professionalism and authority.

Trends in organisation and in organisational activity, which have resulted in increasing dependence on the discretionary efforts, initiatives and judgements of employees, have left management with the problem of how to ensure that such discretion is exercised appropriately in the service of the organisation. The Human Resource Management approach, relying as it does on strategic integration and underpinned by a value-driven approach seemed to be an ideal mechanism, particularly when designed as encouragement to commitment via social identification and a shared sense of meaning.

If culture is the enacted manifestation of organisational identity, management aspiration is that the 'good' employee is one who will learn the cultural reality and enact it appropriately. Expectations of 'good' employees are that they will exhibit not only the appropriate competence, but will also possess the necessary commitment, via identification and emotional engagement, so that they can be trusted to regulate themselves, take decisions that are in the best interests of the organisation and even go that extra mile for the company and the customer. This paper gives attention to such expectations and explores their implications.

The question giving shape to this paper is: Can the workplace in today's corporate world ever be constructed, legitimately, as a psychological place? This paper will argue that it is the responsibility of the individual to engage their imaginative processes and learn the art of soul making. The corporation may encourage its members to be creative and imaginative but mostly its activities will militate against these activities. Reference will be made to a research project for a major production site (BP Oil Australia) that evaluated an espoused psychological goal (improved production and improved creativity) as its outcome. The author conducted the evaluation of this leadership development initiative that shed light on the vexed question that is the focus of this paper. The findings of the research indicate that corporate life has evolved into a totally above-world enterprise where transparency of decision making, policy planning, and implementation is the sought-after ideal. This very conscious and heroic-ego world roots out any semblance of under-world (unconscious) forces.

Obsession/addiction may serve as bridges from Sartre’s “being in itself”, as epitomized by the discouraged worker effect of our ex-navy “cuber”, through a cyber-island of “being for itself” where the obsession/addiction of the cube forces externalization (Sartre, 1943 (2003)). Ultimately the need to demonstrate proficiency causes the obsessed to journey across another bridge and identify with a “being for others”. The discussion is situated in a modern world rendered liquid through change and the need to change. The illiquid being in a liquid modernity is insoluble and precipitates. The discouraged worker is such an illiquid being in itself.

In recent years, entrepreneurship scholars have begun studying entrepreneurship from social, prosaic, narrative, and discursive dimensions. These ―new movement‖ approaches privilege both business and non-business perspectives. Research in this domain of inquiry seeks to account for the everyday and mundane practices of social actors that can be characterized as entrepreneurial; therefore, prosaic approaches can de-center the narrative of entrepreneurship as comprised solely of a group of elite entrepreneurs. While researchers are encouraged to describe entrepreneurship from a life-story perspective, few scholars have used a self-narrative approach to writing about entrepreneurship. In this article, I use autoethnography to provide a personal account of entrepreneurship. I reflexively interrogate the ways in which I have reproduced, disrupted, benefited from, and been hindered by the dominant enterprise discourses in the United States. A prosaic approach using self-narrative, as demonstrated, is already engaged in a process of restorying entrepreneurship scholarship because it takes into account, among other things, the details of everyday entrepreneurial activity and is receptive to heterodox accounts (even stories that end in entrepreneurial failure).

Communicative evaluation is a type of community-engaged scholarship that encourages collaboration between stakeholders and evaluators as they develop an action plan about a social problem. However, extant research has failed to adequately explore issues of power and identity encountered by communication evaluators in the field. Doing so could enrich assessment processes and outcomes to develop more nuanced theory and practice. Thus, we reflexively develop and integrate our personal stories and experiences of conducting communication evaluation research to highlight four dialectic identity tensions: (a) insider/outsider; (b) expert/novice; (c) program sustainer/impeder; and (d) researcher/friend. By displaying these tensions, we reveal potential opportunities for new insights that could offer pragmatic applications more attuned to the people and contexts of evaluation research. These tensions highlight the need for critical reflection in the pursuit of program sustainability and offer points for transformation. We conclude with pragmatic recommendations for engaging reflexivity in communication evaluation research.