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Global collaboration, or the ability to collaborate with people different from ourselves or even across species, becomes increasingly important in our interconnected world to engage constructively with and across difference. As we face more complex challenges, both locally and globally, the need for the creativity and innovation made possible by diverse perspectives is only amplified. Through five stories from our work as consultants and practitioners helping organizations to collaborate, we explore the role of global leadership in collaboration during times of crisis in various sectors. We began by asking ourselves a series of questions about global collaboration that could also serve as future research directions for scholars. We argue that new forms of leadership are required in the global context where both tasks and relationship domains are characterized by high complexity. We conclude by providing insights and recommendations for global leaders to address those complexities through collaboration and help their organizations learn from their experiences in crises and beyond.

This chapter provides an ethnographic account of the interaction between a professional marketing consulting firm and its client. The interaction is analysed as a ‘narrative archipelago’ or complex of discursive practices by which professionalism is constructed. In this case three narratives predominate: the narrative of instrumental reason, of neo-liberalism and consumer protection. The analysis demonstrates the microprocesses by which wider concepts of professionalism are recreated in daily interactions between professionals and clients.

The first season of HBO's Lovecraft Country is based on Matt Ruff's 2016 novel and explores the horrifying world of H.P. Lovecraft and the very real Jim Crow-era racism that plagued the United States in the 1950s. The series, developed by Misha Green and produced by Jordan Peele, places Black protagonists at the centre of a Lovecraftian horror story. The Black characters have to face shoggoths, grand wizards and magic but they also have to deal with and escape very realistic horror, in the form of racist police violence and white supremacy. By bringing the Black characters into the centre – often the metaphorical villains of Lovecraft's stories – the series allows for a new layer of meaning to Lovecraft's fear of the other. Atticus, Leticia, Uncle George, Hippolyta and the rest of the cast are struggling to escape the everyday real and supernatural manifestations of racism. Their struggle can be seen as a reflection of the actual struggle of the Black communities today, who are trying to liberate themselves from the shackles of oppression and systemic racism once and for all, so all people regardless of the colour of their skin, gender, race and ethnicity can finally be free. Lovecraft Country can be read as a symbolic yet crucial contemporary representation of this struggle for freedom. The series was created before George Floyd's and Breonna Taylor's murders, but it came after the deaths of Trayvon Martin, Philando Castile and Sandra Bland. Once the viewers search deeper and look past the dark mansions, the wicked wizards and the shoggoth monsters, they can understand that the supernatural and fictional land of Lovecraft Country is not a distant place after all.

Del Toro's adult fairy tales create their horror via a disruption in the familiarities of place and identity using a connection between a purposeful mise en scène and techniques of sound design world-building that he borrows from the long tradition of horror filmmaking. Though the discussion of the relation between image and sound in del Toro's films would (and do) fill a number of volumes and monographs, this chapter will focus on one particular technique long-employed by horror film sound designers, music supervisors and composers: extra-diegetic sound. Where diegetic sound is the audio that is part of the world of the film and non-diegetic sound its inverse, extra-diegesis points out that these bits of audio effectively collapse the world of the character with the world of the audience. Extra-diegetic audio is a diegetic audio effect (the source being clearly seen or pointed to in the visuals) that has been sweetened, enhanced or noticeably processed to include extra audio elements that are non-diegetic, making the whole of the audio both of the world of the film and simultaneously of the world of the audience. The audience notices and can clearly hear the extra enhancements, though in the stress and horror (which is the point) of the moment these distinctions may collapse and lead the audience to confuse the real with the pretend.

What relation does the monster figure have to gender? It is widely accepted that monsters in television, cinema and literature commonly stand in for the Other, be that a social, political or racialised Other. To consider monsters and monstrosity through the lens of gender is to investigate the links between the monster figure and the Others that exist under the system of patriarchy – most notably women, gender-diverse people and queer folks. In this collective chapter, Francesca Lopez, Russ Martin and Chloe Olivo explore how the monster figure relates to gender via a conversation that traces the links between three individually written chapters – X-Men: The Normative System Disguised as Mutant, Dragula and the Expansive Queerness of the Drag Supermonster and Femicide on the Frontier: Analysing Motives Behind the Femicide Crisis in Ciudad Juàrez. Each of these chapters investigates social norms relating to gender and those who challenge or defy them. Ultimately, the authors argue, it is those whose gendered and sexual identities are not associated with social power that are made monstrous by the patriarchy. This conversation-based chapter considers both real-life situations in which real people are made monstrous and monsters from fiction films and reality television. Ultimately, the authors suggest that the monster figure can be powerful and transformative for those who exist on the margins of the patriarchy – though, as this chapter documents, such is not always the case.

Monsters, from ghouls and zombies to shoggoths and Cthulhu, have always fascinated humans and have a prominent presence in cultural production. This is made clear by how much people enjoy Halloween events and dressing up as their favourite monster or the most recent trend of horror themed escape rooms, that include haunted houses, a zombie apocalypse or Lovecraftian monsters. Monstrous creatures represent the fears and desires of society and often embody the allure of danger, transgression and power. Monsters have long been used to construct certain images of the different/unconventional and thus represent anything diverse as the Other. Monsters, however, can be employed to invert or even overturn this relationship by empowering the Other and thus provide us with a more critical view on society in regard to our values, fears and attitudes. The stories and folklore about monsters and the monstrous that incite fear and remind us to always check under our beds before we sleep have also found their way into our everyday lives. Within the mainstream media, criminality is indicative of moral corruption, and is attributed with notions of monstrosity. These monsters do not have claws, instead, they are unpredictable, different and deviate from social and cultural norms. Like the mythical creatures in folklore, monstrosity in its human form reminds us to fear the future, the unknown, Others and society. The monstrous is centrally defined by its unfixedness, its resistance to conformity or to convenient schematic identification. It is somatically and intellectually uneasy, a restless disturbing embodied thought that unsettles, and whose greatest value to us is its very indeterminacy. This chapter illustrates the shifting shapes of the monstrous, their makers, and offers insight about what we can learn from studying these cautionary noetic chimeras. Drawing on the diversity of our academic backgrounds, ideological perspectives and the research from our individual chapters, we address the contemporary narrative of the figure of the monster. Rather than an essay style examination, our chapter explores this narrative through a question and answer format. The flexibility of this format allows readers an intimate glimpse into the ways in which the monstrous can be conceptualised and understood in various frameworks.