Robert Cooper has developed a discourse of organizing, centered on relationality. It is a discourse grounded in third generation phenomenology and pointing to fourth generation phenomenology. Phenomenology in its first (Husserl) and second (Merleau-Ponty) generations developed the epoché (procedure of investigation) whereby research transcended the natural attitude and forged contact between the researched and the researcher. Progressively logocentric 're-presenting' was transcended in (third generation) phenomenology via empathy and intersubjective awareness. Phenomenological 'research' has become the creation of dialogic and empatic identity. Despite the potential richness of such research, the ethics of shared awareness and involvement continues to pose major problems of consequentiality. If research is based on empathy and relationship, how does the researcher do justice to relationality? Without a clear link between awareness and action, it is very difficult for phenomenology to develop as a dialogic form of organizational studies. Ontological insight into the pre-structures of the life-world, however philosophically fundamental, will not suffice. Phenomenological research understood as a complex adaptive system (CAS), is (potentially) an alternative that respects relationality and honors the ethics of empathy. But truly radical relationality - for instance, embodied in the (very) flesh of life --- (in fourth generation phenomenology), challenges the very possibility of organizational studies.
Introduces a series of articles on the awareness of time in modern organizations.
A sense of loss of identity exists in modern Kronos capitalism with its constant need to devour its own reproductions in order to survive. Discovery of identity comes through deconstruction and techniques of mysticism which are seen as similar processes. Identity is defined in terms of awareness of multiple levels of being. Understanding of identity lies in the successive abandonment of all kinds of schema or conditioning processes which we summarize by the term organizational grammar.
In this paper, the authors explain and display their process for becoming more critically reflexive scholars (Cunliffe, 2003). This is accomplished through creating a community of critically reflexive scholars. Within this community of inquiry (Eriksen, 2001), participants attempt to go beyond a simple awareness of their ontological and epistemological assumptions and to reflex upon their individual uniqueness as a human being who is engaged in scholarship. In other words, each participant jointly attempts to understand his or her self as a scholar. Specifically, in this article, the authors critically reflex upon their selves within the context of their roles as feminist scholars. The process of inquiry consists of ongoing four stages: giving an account of one's self with respect to a particular area of scholarship, reading everyone else's account, and responding to reading each others account, and finally sharing these responses with one another. Through this process, the authors not only became more critically reflexive scholars but were also personally transformed and obtained a deeper understanding of feminism.
The aim of this article is to propose a narrative (syntagmatic) theory of how a meeting between spirituality and organizing can occur. The theory is composed of fictive stories collected by me from various authors. It takes the form of another story, a kind of meta-story, authored by me. I look upon spirituality as awareness, and I associate it with smooth space in Deleuze and Guattari’s (1996) terminology. Organizing is to me an ongoing process, both based on and enabling communication, and I link it to more striated space. Authors were asked to think about a meeting between those spaces represented by minimal symbols and compose a story. I have organized the narratives according to their main plot and storyline into stories of clash, enclosure, merger, and experience. In the first the spaces conflict; in the second, one turns of to be part of the other; in the third they unite in another space; and in the last they co-construct a novel understanding. I then discuss the plots, the outcomes of the plots, and how the plots work to produce the outcome. Finally, I explore the symbolism of the encounter between spirituality and organizing, looking for possibilities of greater understanding and inspiration.
This article emerged from a personal need to reconcile the duality of my experience as a person working to raise awareness of equity issues, with that of being a female academic of mixed ethnicity. I discuss the formation of my subject as a developing sociologist, my attraction to the pre-reflexive identities of class, gender and ethnicity, and my struggle with the ambiguous nature of cultural cohesion. I move on to discuss how through conscious ways of knowing it is possible to reflexively act in ways that support substantive change. I argue outsiders-within, i.e. people like myself who grapple with such dual experiences, need not become “hot commodities in social institutions that want the illusion of difference without the difficult effort needed to change power relations” (Collins, 1999:88). Rather, I believe outsiders-within can knowingly achieve small but important substantive changes that lead to future systemic change.
This article discusses how the emerging trend of using literary arts and dialogue, along with reflective and creative writing, referred to by the author as transformative narratives, can be used to help unpack and re-script assumptions, attitudes, values, and biases of leaders as they operate in systems of privilege. When leaders read, write, and dialogue about their own and others’ cultural and social group identities, they increase self-awareness and improve interaction with others. These skills prove effective in building emotional intelligence that is linked to competencies of high performing leaders who create strong financial performance in their organizations. Specific applications are provided throughout the article.
In this essay, the author discusses the importance of self-work for diversity and social justice practitioners. In fact, she asserts that it is not only important for practitioners to increase their self-awareness; it is paramount to the success of the initiatives they are leading within any client system. As many organizations are still gripped by their fear of diversity efforts, the call for practitioners to embark on this in-depth exploration is loud and clear. Given the changed landscape from overt discrimination to covert forms of discrimination, this call to action includes being well versed in personal values, biases, assumptions, privileges and pain. The author articulates her point of view regarding these challenges as a scholar practitioner, in an attempt to renew diversity consultant’s commitment to their own personal development.
This paper explores how writing poetry came to make a significant contribution to an exploration of writing as a form of inquiry which questioned whether the process of writing can uncover and successfully express tacit, felt sense of knowing – aesthetics in the sensory embodied sense. An initial aleatory exploration with words led to the discovery of the potential of poetic language to express the inexpressible creating a poetic moment, where object merges with significance, the former opening up the latter. The writing also suggests that writing as a form of inquiry opens up opportunities for a more ethical writing through which there is increased capacity for researchers to ‘enter into the experiences of others’ with greater sensitivity and awareness. The documentation of the stages of the dynamic process of writing demonstrates how writing as a form of inquiry moves through a series of written representations suggesting that there is no difference between writing and field work as the fieldwork and writing blur into one, increasing the problem of representation.
