Organizational evolution is presented in lieu of the concept of change, revolution, revitalization, etc. in that one can assert that organizations can only evolve, they cannot develop a new structure and paradigm from nonexistent precursors, elements, structures, etc. One year is action science based with the executives diving off of logs into the arms of their vice presidents, the next is playing games and doing puzzles to determine the company's cognitive centre, more recently its not been about expressing feelings and defenses, or understanding perception, but about being appreciated. In short, all of these evangelically based approaches which view an organization through a single lens fail
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.
I am researching the five versions of the Manet series on the Execution. Believe it or not, the paintings (and a lithograph I am still searching for) are the subject of heated debate in visualization, historical narrative, and painting research. My contribution is to argue that Manet's visual aesthetics is coming into vogue, and a two traditional aesthetics (empire and traditional monarchy) are declining, being revised, and the official aesthetic is resisting with acts of censorship because of Manet's critique of empire. There are competing aesthetics theorists, such as Bataille (1955), Larsen (1990), and Wilson-Bareau (1992) who argue different ways of viewing the aesthetics of Manet's 4th painted version of “The Execution of Maximilian” (see Version 4).
Organizations can be seen as discursive places where language practices (developing, telling and restoring stories) flourish. Individuals usually develop their identity in this space, being influenced (choosing alignment or choosing counter-identity) by meta-stories told at the organizational level through brand identity or corporate identity. This article aims at identifying the link between the micro type (individual) and macro type of identity (brand and corporate identity). In particular, our work focuses on the impact and the risk of storytelling when developing theses links.
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.
Organizational evolution is presented in lieu of the concept of change, revolution, revitalization, etc. in that one can assert that organizations can only evolve, they cannot develop a new structure and paradigm from nonexistent precursors, elements, structures, etc. One year is action science based with the executives diving off of logs into the arms of their vice presidents, the next is playing games and doing puzzles to determine the company's cognitive centre, more recently its not been about expressing feelings and defenses, or understanding perception, but about being appreciated. In short, all of these evangelically based approaches which view an organization through a single lens fail.
Many transnational scholars agree that the nation-state is not disappearing because of globalization, but rather is being reorganized, in part, to reflect the interests of a global marketplace. Postmodern perspectives on borders have been critiqued for ignoring, if not obscuring, this point. The idea is that postmodernism’s emphasis on hybridity makes the notion of boundaries defunct and leads to the conclusion that the nation-state is irrelevant as a unit of analysis. This is problematic for those who now see any discussion of power and violence regarding the border as impossible to formulate. This paper aims to assuage some deep concerns regarding a postmodern analysis of globalization, the nation-state, and the border. In addition, the shortcomings of both critics and recent “reformers” of hybridity are examined, along with the far reaching value of using a postmodern approach in U.S.-Mexico border studies. Finally, the implications of postmodernism with regards to social change in this era of lobalization are discussed.
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.
Antonio Guterres (2008), United Nations High Commissioner for Refugees (UNHCR) characterized the twenty-first century as one of mass movements of people, within and beyond their borders, escaping conflicts and upheavals. War and human rights violations propel millions of people beyond their borders searching for safety. Climate change, environmental degradation, and economic instability prompt many to search for better life opportunities. Attempts by governments to devise policies to pre-empt, direct, manage, prevent these movements have been erratic. Australia, for example has implemented a series of laws to control movement of asylum seekers, prevent their access to Australia, while choosing a quota driven number of people from refugee camps. Uniquely in the developed world Australia ignores international human rights laws and puts all asylum seekers in mandatory detention. Some countries claim ethnic or religious conflict, national security, or upsetting the population balance due to lack of tolerance among citizens. Politicians appear to believe that being tough on refugees makes their own populations feel more secure. Whatever the reason for nonadmittance, refugees are often denied their internationally recognized human rights forced into desperate lives in refugee camps or in detention centres where they are unable to move, to work, or to enjoy any freedoms.
The increasing emphasis placed on evidence-based policy in government and community organisations presents some interesting challenges and potential opportunities in the area of immigration research. Policy in this area, perhaps more so than any other, has been influenced by various public discourses that to a considerable extent have been devoid of an evidencebase. The area is therefore ripe territory for academics to construct a more critically oriented approach to evidence-based policy that aims for greater transparency and justification grounded in research findings. This paper outlines how evidence-based research an move beyond being research for policies to being research of policies through critically evaluating immigration and resettlement policies in terms of their objectives, relevance and effectiveness through the lens of program evaluation. The case of the Australian government’s cultural integration program for refugee settlers will be examined, with the lessons learned from a program that attempted to link Muslim youth to community sporting clubs being discussed in relation to the critical approach outlined.
Analyzing discourses is potentially a very powerful method for social research, and any such analysis should have a powerful voice, but to be truly powerful it must be able to have something to contribute towards policy. In this paper I reflect on discourse analysis broadly and how it might engage policy makers more fully. The paper suggests why policy-makers in Western nations might not listen to, or resist the demonstration of how discursive forces shape their experiences and indeed their understanding of the plight of refugees. This problem can be traced to Western society’s reliance on a discourse of modernism which conflicts with policy-makers need to critically examine issues of inclusion, racism and integration as a result of large refugee intakes. As analysts we need to make sure we too move to something postmodern, and rather than a broad attack on policy-makers we need to find a way to engage new inclusive discourses to unpack discursive instances in local settings in a collaborative fashion and allow a space for policy-makers to not only read and act on the discursive research findings, but engage in the very tenets of social ‘constructionism’.
Freidrich Nietzsche has declared an ‘excess of history.’ History is not being crafted for the purpose of life. Nietzsche posits three kinds of history: antiquarian (excessive concern for the past as just trivia about heroes), monumental (emerging history of becoming that is being stifled), and need for critical history (a resistance to antiquarian that can degenerate into skepticism and cynicism). My purpose is to develop the three modes of past into a critique of retrospective narrative and point to its antithesis, living story of becoming. Organizations suffer from an excess of retrospective narrative history. The antidote is a methodology we at STORI are calling ‘story noticing.’
Organizations are sometimes said to be overly rational, and it is argued that more attention should be given to the soft side, including feelings and emotions. In the same vain it is said that creativity and rationality do not match. On the other hand however, one can trace the idea of organizations being less rational than supposed. This paper explores the view that ‘excess of …’ can only be evaluated on the basis of a nuanced view of rationality and an adequate insight into the relationship of rationality, emotions/feeling and creativity. A philosophical perspective is helpful in this. It will be argued that various forms of rationality are to be distinguished.
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.
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.
‘Moral perception’ has long been identified as a key pre-requisite for ethical behaviour (Dewey 1974; Aristotle, 1976; MacIntyre, 1985). In order to respond ethically to a given situation, one must first recognise its ethical component. However, the question of how moral perception is developed is more difficult to address. Perceiving ‘accurately’ is itself recognised as being fraught with difficulties, ranging from the impact of motivation, expectations, mental schemas as well as mood and physical comfort. This paper turns to the habits of visual artists and musicians who each in their own ways must cultivate the ability to ‘see the world afresh’ in order to produce art of quality, either through visual artefacts or fleeting performances. The paper highlights how practices of ‘staying with the senses’, ‘engaged detachment’ and ‘imaginative free play’ can enhance our capacity to recognise the moral component of everyday situations encountered and thus increase the possibility of responding to them in ethically astute ways.
In this paper I will investigate the phenomenon of the awayday and its potential as a transitional space as well as how it fits into management discourse. Transition is central to the awayday, often on a literal level (of being away from the office, for example). Furthermore I want to explore whether this shift from place or routine has any bearing on the feelings and experiences of the employees: does it represent a psychological transition? Does the irregularity of structure of the awayday provide a space for reflection? Does it alter the way the individual thinks about work or identity? I will discuss this apropos Turner’s concept of the liminal. My empirical data led the research. I interviewed members from two organisations that had recently been on an awayday and used their viewpoints to shape my understanding of the effects of transition on issues of identity whilst theoretically couching the discussion of the awayday within the context of ‘fun at work’ and how the awayday provoked questions about identity (both singular and multiple) and boundaries.
This paper explores post-humanist assemblage and biomediation through ontological storytelling and antenarrative. It considers material agency via biomediation, examining the use of material devices to prolong and enhance human and animal life. The first ontological story presented is that of a woman and her biomediated dog (titanium knees), running in an urban setting with various material actants in assemblage supporting human health and psychological wellbeing. The second considers the use and efficacy of biomediation to prolong the lives of humans afflicted with renal disease and cancer. The work offers an experiential lens for contemplation of biomediation, assemblage, posthumanism and ethics. Its contribution is an authentic, contextual exploration of Heidegger’s (1962) Dasein and a related antenarrative fore-having of metanoia-derived strength. These illustrations support discussion of how material (ontic) and ontological (Being-there) aspects are overlooked or actively suppressed by social constructionism.
The purpose of this paper is to relate the rituals of death practised in the Monks’ Republic of Mount Athos in northern Greece, and to reflect on them as an academic. To do this fifty days and nights were spent on the Holy Mountain conducting ethnography; this enabled both the monks’ enactments to be captured and their interpretations recorded. The monastic rituals of death on Mount Athos are presented according to three emergent, paradoxical themes. These are that death is: both near and far; both a blessing and a tragedy; both uniting and dividing. The paper, the first study of monastic rituals of death on Mount Athos, then reflects on these themes in relation to being an academic, concluding that the limited commemoration of our colleagues in universities is intertwined with the slow death of the academic vocation.
This case study aims to discover why and how people tend to conclude that grievers of loved ones, acquaintances, friends, or even pets should remain under concealment. Some non-grievers in our society feel that grievers should conceal their heartfelt pain of those whom they have lost to death and dying. Grandmom, Mom, Matterie, Shabba (my pet), Brenda, and then Ivy were all individuals close to my heart. As the author, I take aim at finding consolation and answers as to why people in society today feel that grieving should remain concealed publically. These behaviors are seemingly constituted by non-grievers with such feelings of not knowing what to say, how to say it, or what to do, or is it simply because they really do not want to experience sorrow first handedly with others? Alternatively, this study seeks to reveal these behaviors or biases which may be imparted because non-grievers are unable to sympathetically or uncaringly, tune into their own intuitive super subconscious minds for grievers with a heart of care earnestly. Who listens, to our pain? This study is not suggesting that people intentionally do not want to show deep heartfelt care and concern for grievers to be mean, but brings to light how nongrievers really may not understand the complete social economical interventions that go along with the grieving process, and what grievers feel in the deepest part of their souls themselves over the loss of a loved one, acquaintance, friend, or pet. This case study hopes to discover the awakening of death and dying ontologically by delving deeper into the sense-making of common sense, and Social Constructivism as it relates to death and dying.