Rumors of the death of emotional intelligence in organizational behavior are vastly exaggerated

In the first of two articles presenting the case for emotional intelligence in a point/counterpoint exchange, we present a brief summary of research in the field, and rebut arguments against the construct presented in this issue.We identify three streams of research: (1) a four-branch abilities test based on the model of emotional intelligence defined in Mayer and Salovey (1997); (2) self-report instruments based on the Mayer–Salovey model; and (3) commercially available tests that go beyond the Mayer–Salovey definition. In response to the criticisms of the construct, we argue that the protagonists have not distinguished adequately between the streams, and have inappropriately characterized emotional intelligence as a variant of social intelligence. More significantly, two of the critical authors assert incorrectly that emotional intelligence research is driven by a utopian political agenda, rather than scientific interest. We argue, on the contrary, that emotional intelligence research is grounded in recent scientific advances in the study of emotion; specifically regarding the role emotion plays in organizational behavior. We conclude that emotional intelligence is attracting deserved continuing research interest as an individual difference variable in organizational behavior related to the way members perceive, understand, and manage their emotions.

The case for the ability-based model of emotional intelligence in organizational behavior

In this second counterpoint article, we refute the claims of Landy, Locke, and Conte, and make the more specific case for our perspective, which is that ability-based models of emotional intelligence have value to add in the domain of organizational psychology. In this article, we address remaining issues, such as general concerns about the tenor and tone of the debates on this topic, a tendency for detractors to collapse across emotional intelligence models when reviewing the evidence and making judgments, and subsequent penchant to thereby discount all models, including the ability-based one, as lacking validity. We specifically refute the following three claims from our critics with the most recent empirically based evidence: (1) emotional intelligence is dominated by opportunistic academics-turned-consultants who have amassed much fame and fortune based on a concept that is shabby science at best; (2) the measurement of emotional intelligence is grounded in unstable, psychometrically flawed instruments, which have not demonstrated appropriate discriminant and predictive validity to warrant/justify their use; and (3) there is weak empirical evidence that emotional intelligence is related to anything of importance in organizations. We thus end with an overview of the empirical evidence supporting the role of emotional intelligence in organizational and social behavior.

Comic relief: Subversion and catharsis in organizational comedic theatre

There has been a growth of interest in the role of humour in organizations from both practitioner and academic perspectives. Various claims for the functionality of humour have been made, ranging from stress reduction to helping form and cement corporate cultures. Latching on to these presumed benefits, businesses and consultants have begun to employ humour and comedy in a direct and explicit manner. However, there is a counterpoint, which suggests that humour cannot always be managed and in fact has subversive qualities. This article addresses the issue of the subversive potential of comedy in organizational contexts. It draws illustratively on the case of a successful corporate comedian to do so. The article argues, through an analysis of the case, the history and philosophy of comedy, and theories of the comedic, that while comedy has inherent subversive potential, it most often is contained. Indeed, it suggests that comedy works by intruding as a potential threat to mundane reality, but offers comic relief when it is apparent that the threat will not be actualized and the status quo ante prevails. Implications for using corporate comedy are drawn..

Electronic dance music culture and religion: An Overview

This article provides a comprehensive and critical overview of existing research that investigates (directly and indirectly) the religio-spiritual dimensions of electronic dance music culture (EDMC) (from disco, through house, to post-rave forms). Studies of the culture and religion of EDMC are explored under four broad groupings: the cultural religion of EDMC expressed through 'ritual' and 'festal'; subjectivity, corporeality and the phenomenological dance experience (especially 'ecstasy' and 'trance'); the dance community and a sense of belonging (the 'vibe' and 'tribes'); and EDMC as a new 'spirituality of life'. Moving beyond the cultural Marxist approaches of the 1970s, which held youth (sub)cultural expressions as 'ineffectual' and 'tragic', and the postmodernist approaches of the early 1990s, which held rave to be an 'implosion of meaning', recent anthropological and sociological approaches recognise that the various manifestations of this youth cultural phenomenon possess meaning, purpose and significance for participants. Contemporary scholarship thus conveys the presence of religiosity and spirituality within contemporary popular cultural formations. In conclusion, I suggest that this and continuing scholarship can offer useful counterpoint to at least one recent account (of clubbing) that overlooks the significance of EDMC through a restricted and prejudiced apprehension of 'religion'.