On Friday, April 8, 2005 in Philadelphia, PA at the Standing Conference for Management and Organization Inquiry (SC'MOI), a panel of female sports experts was gathered to answer some interesting and difficult questions regarding females in sports. The panel consisted of the following: Ms. Lynn Tighe, Associate AD/SWA, Villanova University; Ms. Kim Keenan-Kirkpatrick, SWA, Lafayette College; Ms. Dei Lynam, Sports Anchor Reporter, Comcast Sportsnet; Ms. Karen Kopecky, Sports Marketing Manager; Ms. Ryan Heiden, Premium Services Event Manager, Philadelphia Eagles; Ms. Jamie Braunwarth, Compliance Assistant, Atlantic 10 Conference; and Ms. Connie Hurlbut, former Sr. Director of WNBA for Basketball Operations and Patriot League Executive Director. The historical perspective and attitudes of these women varied as did their years of experience and stages of their respective careers. For the purpose of this article the panelists were broken into two groups which were the experienced group (15 or more years in the sport industry) and the up-starts group (5 or less years in the sport industry). Both Ms. Heiden and Ms. Braunwarth were considered up-starts while the remaining panelists were experienced.

In the midst of the postmodern art tumult of the 1980's there emerged a group of artists whose artwork was outwardly focused and culturally critical in a broad Debordian sense. Focusing on the subjects of postmodern culture, critical postmodern artists depicted the "dark" side of the postmodern world from their multiple perspectives. They did this with well-crafted works that may communicate on a broader less "elitist" level. These artists are not neutral toward their subjects.

What would have happened if the strategy concepts were not based on Clausewitz but on Sun Tzu for example? To answer this question, we recommend using metaphors with a certain number of precautions, which have to be respected. The key concepts of Ki, Kokyu and Ma-ai serve to better define the notions of energy, flow of energy and distance/time/space relationships. Each of these has its practical application in the management of an organization, enabling us to conclude by proposing a new vision of the company and its links with its environment.

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.

Michael Moore is one of the most disputed authors and filmmakers in the United States. The purpose with this article is to try to shed some new insights and understandings of Moore’s political views as they are represented in his book “Dude, Where’s My Country?” and film “Fahrenheit 911”. By applying insights from international relations theory, we are trying to get a better understanding of Moore’s political views by putting his views within the framework of “soft power”. According to the soft power concept, the US’ mightiest power resource as of today is not its hard power (such as military and economic strength), but its soft power such as the attractiveness of its culture, political ideals, and policies. By applying the soft power concept, the article explains how Michael Moore is advocating a new foreign policy of the United States. This is a United States, which safeguards an international system made up by norms, institutions and a collective international order. Furthermore, the article underlines that Michael Moore’s popularity cannot be explained by rising anti-Americanism on a global scale, but quite the opposite. Instead, Michael Moore’s films and books could be regarded as a symptom of US soft power where he represents what people around the world regards as the attractiveness of the United States.

A theoretical perspective has been developed in Brazil, based on literary criticism and psychoanalysis, which proposes that there is a “perverse” subjectivity in Brazilians, in contrast to the classic European neurotics. Such subjectivity, forged throughout the 19th century, comes from the shaping of different social systems, as a function of the way in which Modernity was installed as a project. From literary pages to an academic interpretation of Brazil, this results in a country of contrasts, in which the “myth” of “cordial man”, which defines the Brazilian people as being generous and placid, is mixed with the harsh reality of its social inequality and violence. In the field of alterity, while internally such contrasts lead to a relationship that annuls the difference, the invisibility of the “other”, externally the relationship with foreigners is one of full acceptance that everything comes from outside, even in the field of ideas, the impacts of which are felt, for example, in Brazil’s business administration schools that are totally influenced by the American model. Starting with a reconstitution of the objective shaping of “perverse Brazil”, supported by both Brazilian and international works from the philosophic, psychoanalytical and literary fields, this article intends to show how, paradoxically, a contemporary reflection has been developing that points to the perversion of advanced modern societies, which leads to a questioning of why, despite such different cultural bases, these societies are also pointed out as being perverse nowadays. Although it is not intended to reach any definitive conclusions, this article starts from the hypothesis that this happened because local perverse features embraced universal enlightenment ideals that proved to be unsustainable with the globalization process of the modern capitalist project.

In the form of hip hop lyrics, this research-creation tells the story a grant application writing process as a feature of neoliberal, academic capitalism. The lyrics draw attention to institutional and organizational features of the modern academic workplace, including the effects of performance evaluation structures and the financialization (Billig, 2013; Giroux, 2015) of academic work. It also highlights the intensification of work caused by bureaucratization – not only by the workplace, but by external granting agencies who exert varying degrees of control over academic labour.

The paper explores two recent social movements that show signs of global resistance to the ideology of neoliberal polices and values; the Indignados uprisings that took place in Spain, Greece and Mexico, and the Occupy Wall Street protests that broke out across many parts of the United States. It argues that to understand contemporary social movement activity and protest politics, it is crucial to update social movment theories to include analyses of how the digital revolution has categorically changed the way that activists express grievances and share information, strategize and for on-the-street forms of contentious politics, and challenge the narratives put forth by authorities and the mainstream media when there are confrontations between peaceful protesters and the police force.

We are pleased to offer this special issue on community-engaged scholarship. As scholar-activists working for social justice alongside youth of color (Pat) and critical arts activists engaging with stigmatized communities (Ester), we began this project with the intent of gathering a collection of essays operating against the traditional colonizing methodologies that have been the hallmarks of social/science research for centuries (Smith, 1999). In organization studies, this tradition includes Kurt Lewin’s 20th century research studies that laid the groundwork for participatory approaches to system change, but which offered no critique or analysis of the broader societal structures of power that embed such change (Adelman, 1993). For this special issue, we called for essays that would attend to issues of power in the participative research process, and with a conscious aim toward decolonizing research that exposes and challenges inequalities in the production, outcomes, and sharing of research content. Also, our intent was to collect essays that would highlight the ways scholars are grappling with some of the “prickly” issues (to use the apt term provided by of one of the contributions to this special issue, Schaefer & Rivera) in community-engaged scholarship—issues that emerge at the intersection between the political and the theoretical and which are at the forefront of conversations both inside and outside the traditional boundaries of academe.

This paper explores the concept of dominance in traditional rural and remote island communities in the Zadar island archipelago in Croatia. Like their EU counterparts, these communities struggle with geographical remoteness; island depopulation, irregular ferry connections, lack of entrepreneurship, unemployment and poverty. A previous study captured a complex web of communal relationships that play a part in minimising these negative effects on the island communities’ lives. This study focuses on studying one such behaviour - dominance and, thus, is concerned with two questions: How does dominance reveals itself, and what is its significance in practice? A conceptual and methodological approach consisting of living acts in Roman Ingarden’s spirit, ethnography, deconstruction and storytelling becomes a tool for observing the rural island communities’ experiences. In the process, the approach undergoes a qualitative metamorphosis – it co-exists and co evolves so to help us to better understand how island life unfolds. Findings show that dominance reveals itself as rada, signifying the approach of bonding the members into theisland community. Rada in this sense symbolizes Deleuze’s weapon against the governmental economisation. To engage and support the needs of the island communities, it is vital to understand how they make informal decisions, and studying local communal practices in this sense, has practical implications for the policy makers with the responsibility for small island development.

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.

The literature on dirty work has traditionally zoomed in on workplace studies of occupational groups The liturature stigmatized by some parts of society. In this paper the bias is challenged and extended with the aid of Iris Marion Young’s appropriation of Jean-Paul Sartre’s concept of seriality and an empirical study of workers with non-stigmatized occupations in stigmatized work contexts (arms and pornography). The study shows that the workers have to be constantly ready to deal with work-related dirt in their identity work and to do this without any means of support, development of a language or resistance to the transfer of dirt.