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Fetishism has been often linked to misrecognition and false belief, to one being “ideologically duped” so to speak. But could we think that fetishism may be precisely the very opposite? The purpose of this paper is to explore the potential of this at first sight counterintuitive notion. It locates the problem of fetishism at the crux of the problem of disavowal and argues that one needs to distinguish between a disavowal – marked by cynical knowledge – and fetishistic disavowal, which can be understood as a subcategory of the same belief structure of ideology.

This conceptual paper is based on literature review and utilizes examples from the author’s ethnographic fieldworks in India (2008-2013) and central Europe (2015-2019).

The paper provides a new insight into the structure of fetishism, relying on the psychoanalytic structure of disavowal, where all disavowal is ideological, but not all disavowal is fetishistic, thereby positing a crucial, often unacknowledged distinction. Where disavowal follows the structure “I know quite well how things are, but still […],” fetishistic disavowal follows the formula: “I don’t only know how things are, but also how they appear to me, and nonetheless […].”

The paper develops an original conceptualization of fetishism by distinguishing ideological disavowal from fetishistic disavowal.

This conceptual paper is offered in place of a systematic analysis of militarization in organizations and the wider world. It proceeds on the understanding that militarization implies deep historical tendencies that are not easy to simply avoid, especially where one wishes to observe or to analyse phenomena systematically.

This paper seeks out alternative means of engagement with references to the psychoanalytic theory of Sigmund Freud, the critical theory of Theodor Adorno and the poetry of W.H. Auden. The departure, however, is taken in response to a brief and questionable statement by Cardinal Ratzinger (now Pope Benedict XVI) about world history and the position of reason since the end of the Second World War.

Historical analysis, it is argued, is essential for any understanding of processes of militarization but not adequate on its own.

Militarization means, at least in the first instance, the adoption of military modes of organization and engagement in supposedly non‐military environments. But at a deeper level, which is nonetheless manifest in both a developing technology and an increasingly technological attitude, it implies the repetition of basic attitudes to others and to life. Furthermore the very meaning of militarization is likely to undergo metamorphoses as a result of these trends.

This paper aims to accomplish two purposes: firstly, it revisits the “positional identity” – the ambivalent-hybrid disposition – of human resource management (HRM) in the (postcolonial) Global South. Secondly, it seeks to reframe the role of Southern agents of the epistemic community of HRM, particularly human resource (HR) managers, in managing people in the South.

This paper takes inspiration from the postcolonial theory of Homi Bhabha, his notions of hybridity, the Third Space and colonial positionality, to revisit the positional identity of HRM and to reframe the role of HR managers in the South.

In postcolonial Southern organisations, HR managers play a dual role – as “mimics” and “bastards” of Western discourses of HRM. The dual role tends to put the managers in Southern organisations in a “double–bind”.

This paper helps in the understanding of the role of HRM as well as HR managers in Southern organisations regarding the (post-)colonial legacy of the South.

This paper provides new insights into the identity of HRM in the Global South beyond the dualistic understanding of HR practices, such as convergence–divergence and the mere form of crossvergence. It argues that hybridisation of HRM in Southern organisations takes place in the form of (post-)colonial hybridity.

Corporate culture is a product of managerial mindset and it consists of obscured, undisclosed and unconditionally accepted assumptions that underlie corporate behaviour. This study seeks to investigate the extent of corporate mindset since it is a causal factor in crises.

Data were obtained by questionnaire from decision-making executives in hospitals, medical centres, aged care, pharmacies, dental clinics and practices in physiotherapy, chiropractic and podiatry.

Organizations were judged to be in a state of medium disavowal concerning their belief that the impact of any crisis would be small. Around two thirds of participants indicated that the general mind-set of organizations contributes to effective crisis management, and that a welcoming attitude would prevail in the event of the implementation of a organization-wide, systems-wide, crisis management program. With regard to denial mechanisms or beliefs that hinder effective crisis management, two-thirds indicated inactive/passive resistance and one-third indicated active/aggressive resistance. The reasons for resistance were apathy, anti-change, and concern about cost.

Cultural opposition to crisis preparedness varies significantly between organizations and poses a major barrier to effective crisis management. This study empowers health leaders by identifying several mindset changes that are required to create crisis-resilient health organisations.

The purpose of this paper is to highlight the stigma surrounding old age, which in many ways has increased rather than decreased with the ageing of the population.

The approach of this paper is to introduce the reader to recent writing and research surrounding talk of a “demograhic time bomb”, with the ageing of populations world wide. It also looks back on the work on “ageing studies” over the last two decades, revealing the prevailing disavowals of old age among the old themselves, as well as the contrasting gendered dynamics of the ways in which we are, as Margaret Gullette writes, “aged by culture”.

–The author introduces the conceptual notion of “temporal vertigo” to the complicated effects of the multiplicity of continuities and discontinuities older people experience when reflecting upon who they are over a lifetime. Ageing is of interest for those who have always been sceptical about any notion of the “true self”, allowing us to puzzle over how the account the old give of themselves will rely upon their ability to incorporate differing versions of the self, woven into the volatilities of memory and fantasy.

The paper's exploration of the radical ambiguities in the representation and discussions surrounding old age in these times.

The purpose of this paper is to interrogate the “double-jeopardy” in widely adopted women’s leadership development interventions aimed at “fixing” women, explore critical feminist coaching (CFC) perspectives and practices and offer more equitable and just alternatives for developing women leaders.

This paper includes a literature review of post-feminist and critical feminist perspectives and a critical examination of coaching for women leaders from each perspective.

Postfeminist approaches in organizations are little scrutinized because of the dominant postfeminist discourse that women's subordination and oppression have been “resolved” through neoliberal, individualistic interventions, such as postfeminist coaching programs. Infusing the message of “fixing women” through emphasizing “4 C’s” – confidence, control, courage and competition – postfeminist coaching programs have been submitting women leaders to “double jeopardy.” The authors critique this postfeminist coaching paradox from a critical feminist perspective foregrounding “4 R’s” – reflecting, reforming, raising and rebuilding – promising more equitable, just development.

To the best of the authors’ knowledge, this is the first attempt to describe CFC and presentation of a conceptual and practical model of the process. The authors define postfeminist coaching as the disavowal of feminist values and failure to challenge gender hegemony in the coaching process. The authors propose a model of CFC defined as the explicit embrace of feminist values and challenge of gender hegemony in the coaching process. The authors offer alternatives for developing women leaders amid paradoxical, complex, capitalist systems, with a critical lens challenging postfeminism.

The purpose of this paper is to elucidate the implications of relational cultural theory (RCT) for mentoring individuals who have enacted moral courage.

Overviews of the construct of moral courage, the nature of work-related mentoring and RCT are provided. Subsequently, the relevance and implications of RCT for understanding moral courage-related suffering, and for supporting the growth, resilience and vitality of those who have enacted moral courage are discussed.

Within RCT, moral courage-related suffering is located in disconnection, invalidation and isolation for which sufferers also feel held at fault. Self-protective behaviors, including disavowal of self, can perpetuate this suffering.

Five insights from RCT for supporting the growth, resilience and vitality of individuals following acts of moral courage are elaborated, including affirming efforts to activate supportive relationships; demonstrating “radical respect”; facilitating voice; engaging through mutuality and fluid expertise; and, reframing resilience.

The dearth of attention to ways of supporting those who suffer following acts of moral courage reflects previously documented findings about the short-shrift given to issues of human health and sustainability in organizations and organizational research. Implications for policy, practice and education are described.

This paper extends the RCT perspective in mentoring, and addresses an important gap in the moral courage literature, namely, the identification of a theoretically grounded approach through which to support the growth, resilience and vitality of individuals who have enacted moral courage.

This chapter presents a methodological discussion about ethnographic practice from a feminist perspective that contributes to the field of communication studies methodology and theory. The ethnography engages Black (Afro-Brasileiro and African-American) and economically disadvantaged youth from Rio de Janeiro (Brazil) and New Orleans (USA) regarding their strategies of social and media visibility. This multi-sited ethnography proposes to improve the objectives of ethnography through theoretical flexibility, liberation from a priori assumptions, greater representation of the voices of community members, disavowal of the imperatives of positivist work, and abiding respect for the “other.”