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The technical report released by the National Transportation Safety Board, along with the primary flight cockpit voice recorder data and archival interview data, were used as the basis for this case. Other available public data such as news reports were used to round out the synopsis of the case study.

United Express Flight 5925 was a scheduled commuter passenger flight operated by Great Lakes Airlines with a Beechcraft 1900 twin turboprop. It was a regularly scheduled flight from Chicago O'Hare International Airport to Quincy, Illinois, with an intermediate stop in Burlington, Iowa. Drawing from various first-hand accounts (cockpit voice recorder) and secondary evidence (news reports, archival interview data, and online sources) of the tragedy, the case provides a detailed account of the key events that took place leading up to the accident at Quincy regional airport. The case describes how the radio interactions, a jammed door and degradation of situational awareness all contributed to the accident. Through many of the quotes in the text and eyewitness accounts, readers gain an understanding of the impressions and perceptions of the pilots, including how they felt about many of the critical decisions in the last minutes of the flight and the situation at the airport.

When the authors teach this case, the students are required to read it as pre-reading before class. Various readings and materials (see supplemental readings below and Exhibit 3) are made available to students before class, and the instructor can choose to use some of these materials to further explore areas of interest. This case is best explored over a 90-min session but could be expanded to take up one 3-h session. This case can be covered in an undergraduate senior capstone organizational behaviour seminar, any general organizational behaviour class (including introductory in nature), an undergraduate communication theory class or an MBA class that focuses on applied organizational behaviour concepts. It works particularly well in the MBA class, as students with work experience can make the links between the behaviours explored in the case and their everyday workplaces.

The purpose of this paper is to illustrate the argument that scholars' imputations of agency serve modern professional/institutional purposes other than the refinement of testable theories.

Data include articles from twenty‐first century issues of four gerontological journals. Content analysis involved coding articles for imputations of agency, constructivist analysis thereof, and the parties to whom authors directed their imputations.

Most authors rehearse theories of “structuration” and call for more imputations of agency to old people. They do this without imputing agency to privileged groups or to policy makers; and without settling theoretical question of how much agency people have or how scientists could demonstrate that. One article in ten provides constructivist critique.

Patterns in imputations of agency in other scholarly realms (such as books) may support another interpretation.

Scholars should treat their imputations of agency as political activities and not refinements of testable theories. They position professional scholars as advocates for an oppressed group.

This paper provides a sociological context for interpreting routine imputations of agency in social scientific and humanist scholarship.

In 1990s America, the question of what made a ‘real’ man was at the forefront of debates about sex and gender. During this pivotal moment, hegemonic masculinity was experiencing numerous threats to its ontological security. For instance, masculinity was infamously pronounced in crisis, the advent of the ‘new man’ betrayed anxieties about an image-conscious and feminine performance of masculinity, and there was mounting pressure from civil rights, feminist and queer groups for straight, white, masculinity to be held accountable. In short, the issue for masculinity in the 90s was that of legitimacy. The response from Hollywood was hardly to be expected: during this time of ontological crisis for masculinities, cinema experienced an influx of crisis films which featured leading men in disguise or masquerade. Kathryn Bigelow's Point Break is one such film that represents the masculinities of its protagonists as masquerades to represent a crisis in the definition of manhood. Through Judith Butler's pioneering theory of gender as a performance, this chapter argues that Point Break's depiction of masculine masquerade both complicates and confirms masculinity's insistence on invoking the rhetoric of ‘the real’ in order to retain hegemonic dominance. Masculinity crisis cinema has been extensively studied, yet the action genre is frequently left out of this discussion (the exception being David Fincher's Fight Club) despite its unique questioning of how manhood is built. Thus, in this chapter there will be an exploration as to how Point Break demonstrates that masculinities both abhor and need crisis in order to secure their continuation in patriarchy.

Interviews Jeremy Preston, Director of the Food Advertising Unit in the UK, on the crucial issues of child obesity and health; the FAU was set up in 1995 under the auspices of the Advertising Association. Explains the work of the FAU in acting as a centre for information, communication and research in the field of food advertising, especially in regard to children. Reviews the legislation in various countries which attempts to restrict the amount of advertising to children. Outlines Jeremy Preston’s views that children are more sophisticated than adults think, and that they know how advertising works from a young age; he sees education, exercise and improved labelling as important methods of promoting healthy lifestyles to children.

Although the commodification of black bodies amid state violence and widespread racism is nothing new, considering the histories of Hollywood, jazz, minstrelsy, or even athletes enslaved on plantations (Rhoden, 2006), the hyper commodification of the contemporary black athlete, alongside expansive processes of globalization, growth in the profitability of black bodies, and their importance within colorblind discourse, demonstrates the importance of commodification within our new racist moment. Likewise, the shrinking opportunities afforded to African American youth, alongside clear messages about the path to desired black masculinity (Neal, 2005; Watkins, 1998; West, 1994), push black youth into a sports world where the possibility of striking it rich leads to a “win at all costs” attitude. Robin Kelley argues that African American youth participate in sports or engage in other cultural practices as an attempt to resist or negotiate the inherent contradictions of post-industrial American capitalism (Kelley, 1998). Patricia Hill Collins describes this process in the following terms: “Recognizing that black culture was a marketable commodity, they put it up for sale, selling an essentialized black culture that white youth could emulate yet never own. These message was clear – ‘the world may be against us, but we are here and we intend to get paid’” (Collins, 2006, p. 298). Celia Lury concurs, noting that heightened levels of commodification embody a shift from a racial logic defined by scientific racism to one centering on cultural difference. She argues that commodity racism “has contributed to shifts in how racism operates, specifically to the shift from a racism tied to biological understandings of ‘race’ in which identity is fixed or naturalized to a racism in which ‘race’ is a cultural category in which racial identity is represented as a matter of style, and is the subject of choice” (Lury, 1996, p. 169; as quoted in Spencer, 2004, p. 123). In the context of new racism, as manifested in heightened levels of commodification of Othered bodies, racial identity is simply a choice, but a cultural marker that can be celebrated and sold, policed, or demonized with little questions about racial implications (Spencer, 2004, pp. 123–125). Blackness, thus, becomes little more than a culture style, something that can be sold on Ebay and tried on at the ball or some something that needs to be policed or driven out-of-existence. Race is conceptualized “as a matter of style, something that can be put on or taken off at will” (Willis as quoted in Spencer, 2004, p. 123). Collins notes further that the process of commodification is not simply about selling “an essentialized black culture,” but rather a particular construction of blackness that has proven beneficial to white owners. “Athletes and criminals alike are profitable, not for the vast majority of African American men, but for people who own the teams, control the media, provide food, clothing and telephone services, and who consume seemingly endless images of pimps, hustlers, rapists, and felons” (2006, p. 311). bell hooks, who describes this process as “eating the other,” sees profit and ideology as crucial to understanding the commodification of black bodies. “When race and ethnicity become commodified as resources for pleasure, the culture of specific groups, as well as the bodies of individuals, can be seen as constituting an alternative playground where members of dominating races…affirm their power-over in intimate relations with the other” (Hooks, 1992, p. 23). She, along with Collins, emphasizes the importance of sex and sexuality, within this processes of commodification, arguing that commodification of black male (and female) bodies emanates from and reproduces longstanding mythologies regarding black sexual power.

Spirituality is a concept that explains the spiritual dimension of human beings. Meaning of life, being together, and the bigger one's existence are the components of spirituality. In that manner, workplace spirituality is an area that endeavors to find the meaning of the work together with the community. Research reveals that workplace spirituality has several dimensions, and inner life, sense of community, and meaning at work are validly used. Though developing in the research area, misunderstandings and misuses of the phenomenon causes several dark sides. In this context, this chapter aims to reveal these in five aspects to contribute to enhancing the literature. The ambiguity in defining spirituality and religion is the first dark point in understanding workplace spirituality. Accepting spiritual executions at work as a tool for profitability is the second. The scarcity of awareness of executive leaders about workplace spirituality is the other. Considering the studies on workplace spirituality as a fad and the expected difficulties in developments about the area is the fourth. Finally, workplace spirituality-based misbehaviors at work are the last dark side, addressed in this study. In addition to the explanations in its content, the authors present a bibliometric analysis conducted by R. The chapter concludes with general evaluations and suggestions for future studies.

In this chapter, the authors present a conceptual perspective on resilience that is grounded in self-regulation theory, to help address theoretical, empirical, and practical concerns in this domain. Despite the growing popularity of resilience research (see Linnenluecke, 2017), scholars have noted ongoing concerns about conceptual confusion and resulting, paradoxical, stigmatization associated with the label “resilience” (e.g., Adler, 2013; Britt, Shen, Sinclair, Grossman, & Klieger, 2016; Luthar, Cicchetti, & Becker, 2000). The authors seek to advance this domain via presenting a clarified, theoretically grounded conceptualization that can facilitate unified theoretical advancements, aligned operationalization, research model development, and intervention improvements. Resilience is defined here as continued, self-regulated goal striving (e.g., behavioral and/or psychological) despite adversity (i.e., after goal frustration). This self-regulatory conceptualization of resilience offers theoretically based definitions for the necessary conditions (i.e., adversity and overcoming) and outlines specific characteristics (i.e., unit-centered and dynamic) of resilience, distinguishes resilience from other persistence-related concepts (e.g., grit and hardiness), and provides a framework for understanding the connections (and distinctions) between resilience, performance, and well-being. After presenting this self-regulatory resilience perspective, the authors outline additional paths forward for the domain.

The increasing sophistication and authority of the shop steward in British industry demands a new attitude by management towards his role in industrial relations. Far from being a bulwark against cordiality on the shop floor, he is often the means by which this is achieved. CIR chairman Len Neal believes that management as well as the unions will benefit from better trained shop stewards. Preston Witts reports