In writing my response, I have chosen a somewhat different tack from the norm. I want to write what the articles moved me to write - not a scholarly criticism, but what the articles caused me to feel, to think, to believe, to express. Essentially, I want to genuinely respond. My response takes the form of what I believe "we" should do in response to David Boje's Tamara Manifesto and to the other articles as they stand as examples of what critical postmodern organization science can do.This I Believe.

Tamara: Journal of Critical Postmodern Organization Science is an interdisciplinary dialog whose time has come. In their Communist Manifesto, written in late 1847, Marx and Engels wrote, "A spectre is haunting Europe - the spectre of communism. All the powers of old Europe have entered into a holy alliance to exorcise this spectre: Pope and Tsar, Metternich and Guizot, French Radicals and German police-spies" (published 1848). The purpose of this essay is to combine Critical and Postmodern perspectives in the study of Organization Science.

TAMARA: Journal of Critical Postmodern Organization Science is about free speech and the relationship between science, organization, critical theory, global power, and postmodern culture.
I am by nature a postmodern storyteller. So I will begin Tamara with a story about conversations.

The TAMARA MANIFESTO defines how various knowledge areas intermingle in the dialogs of Tamara; in my editorial I explain how Tamara is the Mansion of Science with many rooms. Here I provide one founding story.

I will contrast one poet who adores Nike with a guitar poet who sees tragedy there.
Acquenetta Taylor is a Nike fan and Randy Granger is the critic.

An editorial notes people are witness to the metamorphosis of late capitalism, the interpenetration of post-industrialism with postmodern culture. The athletic apparel industry is a Tamara of stories.

Stories as sensemaking opportunities both support and are supported by interpersonal relationships. Deconstructing the traditional views of stories as necessarily constrained to a linear form with transparent and fixed beginning, middle, and end, we extend the metaphor of free stories to include the emergent and improvisational freedom to both express ourselves and to respect one another.

The Enron collapse highlights the need to study how corporations implement strategy. How was Enron so successful in this age of free information? Our thesis is that Enron dramaturgically implemented strategy through associative delusion. Enron used theatre in three ways we term "Metatheatrical": (1) as a technology to persuade, or associate, (2) a fagade to deceive, or delude, and (3) a metaphor in the important sense of Shakespeare's Life is Theatre. Their use of theatrical tools has implications for agency and transaction cost theories in how organizations can reduce transaction and production costs. Our synthesis contributes to the understanding of organizational boundaries through the development of winning scripts.

Once upon a time I made a promise to my dad (Daniel Q. Boje), to study the relationship between the presidency and the oil industry. This was before the Afghanistan and Iraq wars, and before Enron became scandalous. It turns out that Enron was a major contributor to the Bush campaign (for governor, then President), than Enron executives wrote much of the U.S. energy policy, and that Bush's wildcat oil ventures induded Enron as a financial partner. All this is now well known.

These articles are about the currencies of sensemaking. Currency has a double meaning. First it means value in interpersonal or interorganizational exchange. For example, stories are the primary sensemaking currency in exchanges. Secondly, currency means currents, as in flows that pull swimmers, boats and debris where the current takes it.

Boje feminism is an alternative to Foucault feminism. One difference is Foucault feminism is discursability formation, whereas Boje feminism is storyability formation of the body, its discipline, and the power/knowledge relationship. A second difference is where as Foucault Feminism is about micropolitics of power/knowledge, Boje Feminism is far wider focus on macropolitics, even global sociopolitics of late modern capitalism. This parallel storytelling develops the differentiation between collective memory groups (gender, race, socioeconomic, class, etc) construct out of direct experience, and what Hirsch (1999) calls 'postmemory,' such as the trauma children of survivors of Holocaust live with. My feminism enters into investigation of trauma events women endure in sweatshops is possible for me, because of its resonance with my own trauma as a soldier in the Vietnam War. I explore here why this is so for me. This article is presented in left and right column, my column and her columns. After a bit of standard introduction. the columns are meant to intervibrate, to resonate, to interpenetrate, one another, as two voices, as many voices within me and her

We propose in this article to take a story approach to organizational analysis. This implies that organizational life is perceived as polyphonic, equivocal, dialogical, unfinished and unresolved. We describe this approach as antenarrative inquiry in that it seeks to question established truths and moralities embedded in the narratives of the present. Antenarrative inquiry thus suspends beginnings, middles and ends in narratives and gives room for other voices. We propose Foucault’s power analysis, genealogy, as a method for antenarrative inquiry. We demonstrate the ideas of genealogy by relating it to Ricoeur’s work on narrative and time where experience is portrayed as a mimetic circle where endpoints lead back to pre-narration. We argue instead that organizational life is result of complex chains of interactions, negotiations and struggles. Genealogical scrutiny thus shakes up the mimetic circle and opens up for new interpretations of organizational life by revealing the power relations embedded in the conditions in which this life is storied and re-storied.

Traditionally, strategic messages were communicated through the power of text and financial measures. Over the years, with an increased use and evident impact of aesthetics, such as art, corporations began to incorporate imagery in strategic messages to strengthen their persuasive power. The addition of this creative use of art has also brought interest in strategy analysis to help uncover those hidden messages and identify marginal but living voices, in other words, antenarratives. In the role of a strategy spectator, understanding the signals for corporate strategic inflection prior to its occurrence is essential when calculating a company‘s future performance. These signals are never handed to you. They are hidden and cannot be identified by accepting the face-value of the dominant and apparent organizational voices, delivered through corporate documents. When a spectator is swooped into the organizational dominant storyline, he/she becomes part of the grand narrative and loses his/her critical perspective. Instead, strategic inflection signals should be identified through organizational antenarratives, uncovered in the deconstruction of an organization‘s strategy storytelling. Deconstruction of imagery, as a new complementary method to text and financial reporting embedded throughout corporate documents, helps strategy spectators understand a more abstract and less obvious side of strategy authors‘ strategic intentions. In the case of Motorola, this paper will demonstrate how imagery has been incorporated into organizational storytelling and how deconstruction could help strategy spectators make sense of and potentially anticipate strategic inflections.

Ivy DuRant passed away on December 18th 2011 at 10:15 PM. I am the mentor for her dissertation at Colorado Technical University. I wish to raise a question for ‘Consentology’ an original theory put forth by Krisha Johnson Coppedge, Ivy’s good friend, at the 2011international meetings of Research Methods Division of Academy of Management held in Lyon France. I want in this essay to give some sense of the Heart of Care we her colleagues have about getting Ivy’s writing into print, and interpreting it with genuine understanding of Ivy’s life-path, and her lifetime. This is therefore about ontology of life, her life, Being-here with us, for-a-while, and tarrying-a-while as Martin Heidegger (1962, 2009) puts it.

Standing Conference for Management and Organization Inquiry (sc’Moi) is coming undone, in the process of ending its 25-year conference run, and being dismembered, its members leaving for other conferences. The purpose of my talk is to develop a Hegel and Žižek understanding of the dialectic of storytelling of sc’MOI. Žižek claims that Hegelian dialectics is making a comeback because it is uniquely suited to our time. Unlike the usual erroneous oversimplified formula reading of Hegel (thesis-antithesis- synthesis), I will assert there is no synthesis, Marx rejection of ‘Spirit’ and Adorno’s turning dialectic into a pursuit of objectivity, leaves us with a shallow dialectics. By reclaiming the ‘Spirit’ in relation to system and science as well as materiality in Hegelian dialect, we have a new way to understand sc’MOI. Spirit is not about religion, but rather it is the experience of Reason in action and Being. Spirit stands in dialectic relation to the system principles (abstract, schemata), and to system that becomes science. In addition, Spirit’s relation to system is worked out in space, in time, in mattering, or what Karen Barad calls spacetimemattering. Looking at the history of sc’MOI, I will claim sc’MOI never was a whole system, but rather a systemicity of unmerged and unfinalized parts in search of a whole. sc’MOI is was part of the umbrella conference (International Academy of Business Disciplines) until Boje was beheaded as IABD conference president, and three divisions of IABD jumped ship to start sc’MOI in 2004, and held its first conference in 2005. From 1993 till 2004, that means sc’MOI was only a potentiality, a shadowy outline of a conference, not actually coordinating its own location, audiovisuals, meals, coffee, setting its own schedule and business meeting, etc. Even after 2005, sc’MOI did not get its legs, did not merge its processes, did not sustain economically or socially as a robust alternative to the Academy of Management (AOM) conference, ever its nemesis. As sc’MOI prepares to dismember its membership and re member its past, sc’MOI is without beginning, middle, and end. Its Spirit lives on, as do its materials: proceedings, paper presentations, receipts for room rentals and airline seats. sc’MOI is a movement, an opposition to modernity in its critical postmodernism, to corporate university, to TQM, reengineering, AACSB, to war, to globalization, to humanism in its posthumanism, and to unsustainability. Best to dismember before all of sc’MOI is unsustainable, its systemicity unraveling, its unfulfilled science, and only the sc’MOI Spirit actually can live on.

Storytelling is important for understanding business plans, risk taking, and venture capital. Narratives can limit the entrepreneur’s ability to dynamically change. Friendship is when entrepreneurs can focus on antenarratives and living stories instead of static narratives. Friendship happens in the future before it becomes a narrative past. In this article we outline fore-having, fore-telling, fore-structure, and fore-conception. These relate to four antenarratives before, bet, beneath, and between. We do this is so that we can answer the questions "how can we understand entrepreneurial storytelling processes in moments of friendship?" and "How can entrepreneurial storytelling overcome narrative degradation of living story?" At its core, the answer is is that in the entrepreneurial storytelling moments of friendship can allow living story interactions by creating new fraternity.