This discussion piece sets the tone for this new journal in its narrative presentation form. It will run over two issues and is open to include feedback from readers. In debating the case for TAMARA to represent either a) a postmodern science approach to organisational analysis or b) a postmodern aesthetic appreciation, the two participants reflect on the relevance of critical theory to their life and work. Hence rather than the intellectual exchange taking place in a disembodied form, they situate their intellectual history via issues of social location and lived experience. They reflect on the integral connection between theory and practice with the objective of furthering their commitment to effecting social change. The first short article takes the form of initially introducing the authors and then moves to a discussion of the role of critical pedagogy. The detailed references to teaching content are broached in order to demonstrate the efficacy of critical analysis for pedagogical purposes; not to focus on the relative achievement of the individual lecturers involved. The second longer article entails a debate of central relevance to the Journal, addressing: what type of orientation a critical postmodern analysis of organisational politics might take? The discussion begins with a dialogue between the two protagonists on the pros and cons of adopting a scientific approach. The focus then switches to situating the plurality of postmodernism; analysing the `affirmative' versus `sceptical' opposition. The contribution of the `White French Pomo Boys' is interrogated in relation to the late modernist thesis. Finally, Boje proposes an eclectic integration between modernist and postmodernist influences in the name of `narrative ethics'. Bissett responds, outlining the dilemmas of employing unreconstructed narratives. She deconstructs the notion of the aesthetic as a modernist cultural category, in order to propose a postmodern `political poetic' alternative..

As Kierkegaard (1996: 161) posits, "life must be understood backwards. But then one forgets the other principle: that it must be lived forwards." ‘Facts, not memories. That’s how you investigate’.

Vargas-Cetina discusses different forms of misrecognition regarding indigenous people in Chiapas. Indigenous organizations have to adjust their everyday operations to those perceptions from which indigenous people are 'others' who live in a realm different from non-indigenous everyday life. She calls attention to the ways in which misrecognition affects the markets and the long-term viability of indigenous organizations in Chiapas.

Understanding the parameters of modernism and the characteristics of postmodernism has been the goal of specialists and thinkers in the modern world. In recent years, the development of these epistemological modern and postmodern parameters and characteristics has attracted the attention of educational philosophers. In this article, an effort is made to analyze the educational ideas of some very influential thinkers such as Lyotard (1979), Frazer(1989) Penely (1989)), Hirsch (1987), Rortri(2002) and Curren (2003)as the foundations of modern and postmodern eras through a descriptive method. To this end, the relevant educational epistemological approach is scrutinized by dint of concepts such as definitions, principles, aims of education, parameters of critical and 'boundary' education, curriculum development and methodologies of modernism as well as postmodernism. The findings of this article elucidated the fact that paying attention to educational pluralism, multicultural conventions, creation of probable rather than absolute and certain knowledge are the outstanding features of postmodern educations. These features can illustrate the claim for fostering active and critical citizenship in the local, national and international arenas. Moreover, the findings of this study show that the rejection of all generalization and homogeneous perceptions and appreciations of social critical discourses are the essential building blocks and important aims of postmodern education. This leads to the practice of democracy based on interdisciplinary fields rather than on separate subjects(in the postmodern era). This aim is obtainable through the interrelated networks of group learning 'at school', and the 'university of life' as a 'small community' in critical education. Such a postmodern curriculum produces rather than consumes knowledge and it is iconoclastic not conformist and structuralism. The other result gained from postmodern education is the application of hermeneutic not dilectic modernist model. Based on the post modern criteria, the system of education must distance itself from the mere utilitarian, and instrumental criteria and embrace the postmodern touchstones of the citizen's critical and democratic attitudes, and mentalities

This paper deals with understanding, firstly, how economic space-time works as
a structuring paradigm based on the suppression of feminine time with the
inevitable knock-on effects on social or domestic (procreative) life. Because
economic space, as Lefebvre believes, is seductive, it “unleashes desire” by
claiming all time for itself; time must now be reproduced in such a way that it can
open outwards to social dimensions rather than closing them off.

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.

Organisational purpose is an important topic. It comes up regularly in leadership and management conversations. We pay attention to a tendency to consider purpose as something static, abstract and reified. Despite a natural desire to simplify, and referencing Peirce, Stacey and others, we show the complex shifting of meaning. It is relational, emerging within, and between, people. Context, the passing of time and local interpretations are important themes in considering the utility of what we might call purpose. Here we use a reflective autoethnographic approach to illustrate our ideas, arguing against the separation of subjectivity and objectivity, and for a process-oriented way of thinking of purpose in leadership and management

This paper argues that conventional patriarchal representations of the organisation reduce the notion of "organisation" to abstract relationships, rational actions and purposive behaviour which always and relentlessly presents itself as a quest for the good. In this context, regulation and control is achieved primarily via definition and location. Administration then functions in a very specific sense to establish a notion of "good"order, to establish what is "ordinary"in administrative and managerial practice. In contrast, this paper seeks to explore ways in which it is possible to restore the (m)other to the text of organisation, to restore the body. Consequently, the paper considers the possibility of a discourse of maternity and moves from this position to examine conceptions of matrix reproduction and conditions of exile. The paper concludes with a challenge to conventional notions of "good" management and a consideration of the implications of this for the political in organisational life.

The purpose of this paper is to understand the senses that people give to the machines used in their daily work with special emphasis on new technoiogies. The present essay is based on the constructionist methodological theoretical referential, which considers knowledge - the product ofinteractions between people - as the analysis object and tries to understand the senses that are constructed by people through the discursive practices of daily life.

This work is focused on the connection that people establish with technologies - especially, the computer - at work. Since the computer is a machine that allows velocity at work, our interest also turns to the meanings that people attribute to rhythm, to the velocity and to the acceleration resulting from the use ofmachines in daiiy professional activities. In this way, more specifically, this essay tries to interpret the senses that people attribute to the velocity and to the acceleration of daily life, from the connections that they establish with new technologies.

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.

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.

Digital technology and software networks enable large numbers of knowledge workers to incorporate themselves wherever and whenever they wish and to choose between a sedentary or nomadic lifestyle. One way of configuring these new circumstances is as the extensive power of people, products and markets to speedily overcome obstacles and span distances. However, we increasingly see nonrepresentative corporations accelerating human pace and swallowing open spaces within the rational administrative control of a new supranational “Empire”. Intensive movement, on the other hand, reconfigures the human condition in ways that politically and ethically engage with universalizing global processes. Like the traditional nomads of the steppe or the desert, for example, the movement in question is a complex, dynamic relation characterized by its immediacy and continuous variation of alliance and resistance, that remains difficult to locate, difficult to control, and even more difficult to defeat. The paper argues that nomadism can be a starting point for an opposing strategy to the global knowledge economy.

This paper is concerned with the theatre of organisational life. It gives particular attention to the work of the playwright Antonin Artaud and his relationship with the Roman Catholic Church. In every aspect of his life, Artaud was a man of extremes. His attempts to theatricalize his personal tortures and to find expression for them are excessively brutal and intensely physical. His relationship with the Catholic Church is likewise passionate and one of extremes. From daily communicant to heretic and blasphemer, back to communicant, then to repudiator, is a pattern of oscillation which runs throughout his life. His theatrical works reflect this tension. In later life, he comes to believe that he himself was crucified as a punishment for his disordered life. At times in his life he seems to crave the community of the Church and other times to despise the moral order the Church imposes on him. This paper attempts to look at Artaud's desire to examine experience in its raw state. The paper concludes by considering the way in which this oscillation is apparent in ambivalent attitudes to the organising power of the corporation and in the quasi Catholicism of organizational rituals and performances.

Most theories of organisation express themselves through only one sense: that of sight. Can we begin to listen to organisations? If we examine ourselves in this [i.e. When we try], we find that, above and beyond our comprehension, nudging it, there are elements related to listening such as: silence, background noise, atmosphere and Stimmung. For instance, in listening to baroque music - such as, the Goldberg Variations of Bach - organisation is in a different topology. Concepts enter in of folds and of world, of Ritornello and of rhythm, of counterpoint and of harmony… all of which can help us to understand organisations, and thus to put forward new analyses. Can we think of life in its bosom?

Recently scholars have begun to explore the influence of materiality on organizations. For example, Gagliardi (1996) notes that the physical setting cultivates human senses and Gieryn (2002) asserts that buildings are a stabilizing influence in social life and are objects of (re)interpretation, with meanings or stories flexibly interpreting the walls and floors they describe. As a counterpoint to the materiality of organizations represented by places and spaces, the materiality of worker identity is noted in embodiment. While organizational studies address a plethora of individual constructs (e.g., motivation, self-efficacy, personality) the embodied identity of workers is a topic largely absent from the field. As individuals manufacture identities in organizational life, what role does the materiality of the body play? The embodied-self influences cognition and emotion (Varella, Thompson, and Rosch, 1991). This paper explores the influence of embodiment on individual identities, actions, decisions and experiences. Examples from a case study highlight issues of embodied selves at work, illuminating the significance of embodiment in workers' processes of manufacturing identities.

This paper explores the concept of transdisciplinarity, seeing it more as a useful framework than as a distinctly different research approach. As such it can help professionals from a full range of fields and people from all walks of life work together across the boundaries that normally separate them. The boundaries between the sciences and other fields are of the most concern. Because off this, transdisciplinarity is often equated to Mode 2 Science; i.e., science that engages with humans to solve problems together out in the world. A major concern here is with the strength of prevailing beliefs about the value of expertise and the importance of the specialized division of labor. These are viewed as important tools in the struggle to control one's own work. Of equal concern is the opposite danger that the topic will reify and become just one more academic discipline. Personal examples as well as an analysis of the literature on industrial sociology, the sociology of occupations and professions as well as that on transdisciplinarity itself are presented in this exploration.

Ben Walker’s work (issue 4.2) is focusing on peculiar encounters within the process of writing seminar work. My big pictures will be relating to life after the accomplishment of an academic work: my PhD project at the Humanist University, Utrecht, Holland. My AFTER PhD LIFE displays the organising fabric of community --- through mean(ing)s of self-descriptive practices --- map-making, as Karl Weick would attribute similar kinds of radically contextualizing maneuvers. In order to answering the proverbial After Life (1998) quest follow up on what I have been doing: pick one image, the only image you can take to eternity! However, as you will experience in the course of Hirokazu Koreeda's movie: Imagining your coming memory takes careful preparation. But, don't be afraid --- everything is taken care of...

When organizations do not attend to social justice issues in a meaningful way, a pattern of covert practices and behavior distorts the concern for fairness, equity and inclusion to one of indifference, power and control. Ineffective leadership results in wounded staff and organizational dysfunction. Social justice in organizational life is a function of how well leaders and managers master six domains that influence and sustain institutional balance and self-regulation: safety and trust; boundaries and differences; accountability; communication; hierarchical power; and task and role clarity. Ultimately, leaders must do their own inner work by taking responsibility for their part in institutionalizing oppression in their organizations, and well as the outer work of creating processes and structures that implement solutions to social justice issues within their organizations