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The purpose of this paper is to expand upon scholarship exploring the application of Jungian psychological concepts to leadership development.

This is a conceptual paper in which Jungian shadow is explored as a potential bridge between the simplistic conceptualization of good and bad leadership.

The importance of shadow work to leadership development is explored and activities for shadow work are provided.

Because this paper is not an empirical study, it does not present research information, propositions or hypotheses.

The paper presents a clear and accessible introduction to Jungian psychology and suggests practical exercises for incorporating shadow work into leadership development.

Much competence analysis lacks a framework in which to examine different skills and abilities. Suggests that the eight functions defined by Jung in terms of psychological types can be thought of as competences. The Jungian model then provides clear guidelines on the probability of different competences being present in one individual, and on the path involved in developing other competences. According to Jung all‐round competence is highly unlikely until the latter half of individuals′ lives. Suggests reasons why the model is not more widely used.

This duoethnography explores feelings of belonging that emerged as being relevant to the participants of a doctoral organisational change study. It challenges the prolific change management models that inadvertently encourage anti-belonging.

A change management practitioner and her doctoral supervisor share their dialogic reflections and reflexivity on the case study to open new conversations and raise questions about how communicating belonging enhances practice. They draw on Ubuntu philosophy (Tutu, 1999) to enrich Pinar's currere (1975) for understandings of belonging, interconnectedness, humanity and transformation.

The authors show how dialogic practice in giving employees a voice, communicating honestly, using inclusive language and affirmation contribute to a stronger sense of belonging. Suppressing the need for belonging can deepen a communication shadow and create employee resistance and alienation. Sharing in each other's personal transformation, the authors assist others in better understanding the feelings of belonging in organisational change.

Practitioners will need to challenge change initiatives that ignore belonging. This requires thinking of people as relationships, rather than as numbers or costs, communicating dialogically, taking care with language in communicating changes and facilitating employees to be active participants where they feel supported.

For both practice and academy, this duoethnography highlights a need for greater humanity in change management practices. This requires increasing the awareness and understanding of an interconnectedness that lies at the essence of belonging or Ubuntu (Tutu, 1999).

Purpose – This research is an analysis of expressions of masculinity among members of two social movements. The focus of the study is how racialized constructions of masculinity shape similar discourses of victimization in the mythopoetic men's movement and the Militia of Montana.

Method – Content analysis of the movement members’ written work available to the general public is analyzed. A theoretical overview of masculinity and victimization is also utilized to illustrate essentialist narratives in masculinity.

Findings – This research raises questions about the lived experience of the racialization of masculinity in movements, the complexity of identity formation of movement members, and challenges assumptions about the limitations of essentialism in these types of social movements. Both movements employ language that explicitly and implicitly illustrate a perception of white male victimization. Attention to essentialism in each movement shows the contradictions of each movement, with attention to how movement members choose to construct their own identities.

Research limitations – This research is limited to the written words of some movement members from material generated by each movement, and therefore, this research does not contain interview narratives of the movement members.

Originality/value of chapter – Previous research has faulted each movement for essentialist notions of self and group. This work argues that group cohesion and success of these types of movements depends on the ability of members to create essentialist categories of masculinity to support their claims and interests.

The purpose of this paper is to present a case study of a specialist at a research institution turned into an unwilling manager who lost her Jungian self under the managerial persona and shadow pressures of the organization. The findings lead to a personal development model.

The problem and solution are translated into Jungian language, which fits with the Buddhist approach chosen by the interviewee. The case study looks for answers to questions: How responsible should individuals be? How far should they go: blow the whistle? Is responsible leadership possible in an organization whose ego is in the powerful grip of its persona and shadow? What is the role of individual/group/organizational/societal unconscious in striving for responsible leadership? Can an organization become aware of its persona and shadow and develop into an enlightened self?

Individuals can take responsibility for the less powerful but not always for the more powerful. Whistle‐blowing may be counterproductive. Responsible leadership is possible, if individuals/groups/organizations/societies are mature enough to become aware of their persona and shadow to free this energy for responsible behaviour. A Jungian‐Buddhist personal development model is built.

Single case study results are not generalizable, but the presented problem may be common in research organizations. The model requires further empirical support.

Holistic personal development: “Loose (don’t lose) your self. Shelve your persona! Don’t fear your shadow; learn to know it!”

The paper presents a novel account of presenting and solving a real‐life managerial problem through integrating Buddhist and Jungian knowledge, and introducing a Jungian‐Buddhist model.

The purpose of this paper is to examine the issue of at‐risk students in a rural district in Midwestern USA.

This field‐based research study used a qualitative embedded case study of a middle and high school informed by an appreciative inquiry theoretical research perspective to identify a positive core of teacher and administrator experiences related to at‐risk students. At‐risk students are those who under‐perform in mandated academic assessments as well as school‐related academic achievement. Social capital and appreciative inquiry served as theoretical perspectives. Focus groups, semi‐structured interviews, and an online survey were the primary data‐gathering methods.

Three findings illustrated the gap between present practice and the ideal state. The research team concluded that there was a foundation of positive core experiences from which to build on the espoused theory of caring professed by teachers and administrators.

The study's results can further teachers' and administrators' understanding of their problem‐based language that emphasizes the deficits of at‐risk students and their parents.

The purpose of this paper is to consider a psychoanalytic explanation for the challenges facing social entrepreneurs in Scotland.

A qualitative approach was used, in an exploratory study involving semi‐structured interviews with, and observation of, a purposive sample of social entrepreneurs.

Respondents exhibited a sense of splitting between the archetype of hard driving business leader and that of social reformer. One respondent was able successfully to integrate the two roles through an intuitive understanding of psychodynamic processes.

This was an exploratory study with a small sample.

In a period of financial challenge for the UK economy, presenting new challenges for social enterprises, the findings add to researchers' understanding of apparently irrational responses to change.

There is limited research into the impact of archetypes on business behaviours and the paper aims to extend the literature.

The purpose of this paper is to introduce the concept of the “shadow group” as a partial explanation of intragroup relationship conflict in organizations. Also, to offer a new model of the “self‐in‐group” comprising a binary pair of opposite selves (“overt self” and “shadow self”) held in balance by the awareness of the “inner observer”.

It is proposed in the paper that when an individual is triggered into emotional reactivity, especially as a result of projection, their shadow self engulfs their overt self and replaces it as the operational entity. In a group setting, the overt selves of the individual members constitute the overt group while their shadow selves comprise the normally dormant shadow group. As group conflict escalates from one member's initial emotional outburst, more and more members experience shadow‐self engulfment and eventually the shadow group may operationally replace the overt group. The dynamics of the shadow group are illustrated by means of two case studies.

The study identifies a number of empirically‐testable hypotheses that arise from the shadow group approach including the hypothesis that individuals who have high inner‐awareness are less likely to experience negative emotionality (shadow‐self engulfment).

The paper shows how emotionally‐based relationship conflict can be prevented by the exercise of emotional intelligence competencies to keep the shadow group in check.

The study builds on Jungian theory to provide new constructs that help explain the dynamics of negative emotionality in relationship conflict.

Moral exemplarity is a desirable but complex achievement. The chapter discusses the meaning of moral exemplarity and examines how the self, as a psychological and spiritual centre within a Jungian perspective, contributes to fostering moral commitment.

A narrative study was conducted amongst ten spiritual healers in New Zealand and France. Stories were collected and analysed interpretively to uncover meaningful patterns about spiritual healers’ moral stance and apprehension of the self.

Spiritual healers demonstrated a deep commitment to the self which clearly sustained a commitment to serve or help others. Commitment to the self was articulated around five core values: self-work, self-reflection, humility, self-integrity and love.

The chapter highlights the moral value of inner work. The self, in its archetypal sense, carries as potential an ‘innate morality’ that resonates in the heart and nurtures integrity and authenticity. To commit to the self requires undertaking a long and painful exploration of the psyche and integrating unconscious material into ego-consciousness. The participating spiritual healers, who had committed to their self and were well advanced on their psychological exploration journey, displayed moral qualities akin to exemplarity.