Qualitative and historiometric methods in leadership research: a review of the first 25 years of the leadership quarterly

In the spirit of the 25th anniversary edition of The Leadership Quarterly, as the world's premier outlet for leadership research, we have reviewed qualitative and historiometric research across those 25. years. Qualitative research is a complex and cluttered area of scholarship. This is not because there is an inherent confusion about it. Rather, it is because 'qualitative' research is a cover-all term for a wide range of research strategies, paradigms, parent disciplines, sources of data, and methods of analysis for them. More so than in previous journal review articles, we explored variation in qualitative analysis as well as variety in qualitative data. In terms of methodologies, our efforts concentrated on case study, content analysis, grounded theory and historiometrics. We also examined trends toward post-positivism, post-modernity and liquid modernity, and their resultant benefits for researching leadership. Future directions for leadership research are posited. © 2013 Elsevier Inc.

Not-I/Thou : the other subject of art and architecture

Not-I/Thou: The Other Subject of Art and Architecture is a series of essays delineating the gray areas and black zones in present-day cultural production. Part One is an implicit critique of neoliberal capitalism and its assault on the humanities through the pseudo-scientific and pseudo-empirical biases of academic and professional disciplines, while Part Two returns to apparent lost causes in the historical development of modernity and post-modernity, particularly the recourse to artistic production as both a form of mnemonics and periodic (and renascent) avant-garde agitation. In-between these twin systems of taking the measure of things, Art and Architecture, as forms of speculative intellectual capital, emerge from the shadow-lands of half-conscious and half-unconscious forces to become gestures toward a type of knowledge that has no utilitarian or generic agency. Defying the tendencies of such discourses to fall prey to instrumental orders that effectively neuter the inherent radical agenda of both, Art and Architecture are represented in this series of essays as noetic apparatuses, operating at the edge of authorized systems of knowledge, quietly and secretly validating and valorizing the shadowy and recondite, collective and personal operations of intellect in service to no particular end.

Disenchantments of secularism: the West and India

This Chapter is an exercise in comparative secularism. In this chapter I will be concerned basically with a critique of Western conceptions of secularism, beginning with Hegel’s invention of a particular reading of secularism that, through imperialist literature, gave a preeminent direction to the ideology of the less-religiously orientated Indian nationalists during their drawn-out independence struggle. My main concern will be to contrast the Western debates on ‘the secular’, particularly in its recent permutations or attempted revisions as a response to the crisis of modernity, with the current Indian debates—where ‘ the secular; has all but been hijacked by the Hindu Right—and to show—reversing Hegel’s trajectory—what impact the latter could have on the former. There is some evidence of this already occurring, particularly in Charles Taylor’s work and travels wherein he does make some gestures towards looking at non-Western experiences of secularism (which is taken more or less to be synonymous with secularization). There are severe limitations to this overture however, and the chapter hopes to sound a word of caution on the kind of excitement over which Taylor seems to have become something of a celebrity in the academe. Even more disappointingly, one does not find a similar emphatic approach or opening to non-Western experiences and rethinking of the secular in the works of other modernists; and I point to Habermas and Žižek as my examples, who I touch on, albeit very briefly. This lack or lacuna makes both the discourse of modernity and the supplementary critique of secularism much the poorer for it.

Nationalism and ideology in an anticonsumption movement

In this research we examine the role of the nationalist ideology of swadeshi in a contemporary anticonsumption movement and show that its deployment is linked to the experiences of colonialism, modernity, and globalization in India. Specifically, we offer a postcolonial understanding of reflexivity and nationalism in an anticonsumption movement opposing Coca-Cola in India. This helps us offer an interpretation of this consumer movement involving spatial politics, temporal heterogeneity, appropriation of existing ideology, the use of consumption in ideology, and attempts to bring together a disparate set of actors in the movement.

Slavoj Zizek: a little piece of the real

Contents: Introduction : locating Zizek as critical theorist -- 1. On Zizek's expanded notion of ideology -- 2. Western (European) modernity and its discontents -- 3. Lack in the other -- 4. Zizek's ticklish subject -- 5. Does Zizek have a critical social theory of contemporary capitalism? -- 6. Taking sides : what is left in Zizek? (the abyss of freedom?)

What is the subaltern of the comparative philosophy of religion?

It is claimed that Comparative Philosophy of Religion (CPR) mistakenly builds on the dogmas of comparative religion (or history of religions) and philosophy of religion. Thus, the belief that there are things common and therefore comparable between two or more traditions and that these objects of comparison are of philosophical or theological significance are questions that continue to trouble the field. Just what does one compare, how does one choose what to compare or why, through what methodological and epistemic tools, and who is it that carries out the tasks? But what has remained unasked and unanalyzed are the larger meta-questions concerning the motivation, civilizational presuppositions, cultural parochialism, or legacies of orientalism, modernity, and (post-)colonialism that together affect the boundedness of certain key categories and thematic issues in the comparative enterprise such as God or the Transcendent, Creation, the Problem of Evil, the Afterlife, Sin, Redemption, Purpose, and the End. Is difference with respect to alterity and altarity permissible? If so, what a postcolonial, differently gendered, cross-cultural critique would look like and what is left of CPR are two such questions explored here.

Citizenship for the future - educating the adolescent in 1960s Australia

This paper explores the planning of adolescent subjectivity in Australian education during the 1960s and 70s in relation to citizenship formation. Citizenship encompasses questions about social values and subjectivity - the kind of people adolescents will become. Debates in Australian education during this time convey ambivalence towards modernity and change, with adolescents both exhorted to abide by existing social values, and to embrace the future of changed values. The paper first maps some of the dominant concerns about managing adolescents and their (desirable or lacking) capacities, set against a claimed collapse in social and personal values and the responsibility of schools to prepare adolescents for future citizenship. Second, key ideas that underpinned these debates - notably the future, role and socialization, and forms of reasoning derived from social psychology – are examined from a genealogical or Foucauldian perspective. Finally, the paper, as a part of an attempt to understand the history of the present, briefly raises some questions in relation to contemporary initiatives and concerns about citizenship and social values education.

Avatar Obama in the age of liquid celebrity

Barak Obama, orator extraordinaire, the embodiment of the American success myth, 'global' prophet of the adoring masses and multi-media auratic figure, is the leading illustration of what is the expanded nexus of celebrity, spectacle and politics in the age of what Zygmund Bauman refers to as liquid modernity or 'the era of disembedding without re-embedding' (2001, p. 89). This is the era in which a traumatic sense of fear, uncertainty and transience defines one's relationship to the nation state, and social (media) centre, as they lose their economic singularity and cultural coherency and cohesiveness in a world system ever inter-connected and driven increasingly, incessantly by supra-corporate concerns and spectacular celebrity-based presentations. In this world of 'togetherness dismantled' (Bauman 2003, p. 119), the disenfranchised individual feels they cannot meet the trans-capital intensive, show reel-like, boundaryless world on solid ground. That adoration, or a liquefied definition of it, is key to this imagined and affective communion between Obama and those who adore him, suggests that there is a terrible wanting and simultaneous waning to those who look for such rootedness and the promise of deliverance in the celebrity political figure. This is a charismatic authority figure who promises this solidity yet streams in and out of material view, unable to fix or properly propagate their communion beyond triumphant spectacularism. Their 'lightness of being' (ibid, p. 123-9) is powerfully seductive and decidedly empty because it echoes the instantaneous (instant) way in which all lives are increasingly led. I will suggest that liquid celebrity is one of the cornerstones of liquid modernity, and Barack Obama is the epitome of this 'runniness'.

Locating cosmopolitanism within academic mobility

Intensified academic mobility is an enticing platform for examining the emerging manifestations of cosmopolitanism in expanding intercultural encounters. Cosmopolitanism calls for a dialogue between cultures and for reciprocal appropriation and internalisation of cultures within one’s own culture. This paper endeavours to locate empirical evidence on evolving cosmopolitanism in everyday intercultural interactions and academic experiences. It is guided by the methodological applications of cosmopolitanism and the way cosmopolitanism is redefining the sociological frame of reference. This paper presents discussion and empirical testing of three defining features of cosmopolitanism according to Beck (2002): globality, plurality and civility. Mirroring these guiding principles, this research attempted to identify and analyse cosmopolitan values and dispositions in everyday intercultural encounters, discourses, situations and experiences. This paper presented an argument that cosmopolitan values and dispositions tend to create mutually beneficial conditions for intercultural inclusion and academic mobility provides a fertile ground for their current and future exploration. 

Unsettling India: affect, temporality, transnationality

In the last 20 years, India has witnessed visible, and often acrimonious, contests between global and local, modernity and tradition, markets and the State. The economic domain has seen a shift from a protected capitalist economy that tried to mix planning with a market-based economy, to a regime increasingly marked by neoliberalism and declining welfare state. This is a period of high economic growth, prosperity for some groups, and an increase in inequality levels in the country. We also witness an ongoing agrarian crisis in rural India, where the majority lives, contributing to more than 200,000 farm suicides in the last two decades. In the political domain, there is a distinct rightward shift with an unprecedented rise of Hindu majoritarianism that has recently culminated in the elevation of Narendra Modi to the post of Prime Minister. On the one hand, the new India is trying to be assertive as it tries to find its place as a global power and is stridently militaristic in its geopolitical interactions. On the other hand, it is trying to integrate into the global capitalist economy to catch up with the richer nations of the world as it strives for greater growth. In the socio-cultural sphere, marketization comes mixed with emphases on Hindu notions of good life and India’s mythical past, as the country witnesses a heady cocktail of religion and neoliberal capitalism that defines its political economy.