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The increased and varying presence of spirituality within mental health services has assisted practitioners to consider how individual beliefs might shape behaviors, relationships, and communication patterns. Constraints arise when assumptions about the meaning and nature of the spiritual beliefs is associated with an organized religion such as Christianity, which can hinder open inclusion within clinical and supervisory practice. When there is a dominant discourse about how Christianity (and other religions) has inherent and current instances of historical abuse at the foreground, policy-makers have used this as reason to be cautious about open inclusion in practice. This chapter seeks to open a more integrated conversational space between spirituality, reflexivity, and black mental health.

Given there is a great deal of scope for transforming mental health services for Black service users there remains a plethora of possibility for joining systemic reflexivity with spirituality (Cook, Powell, & Sims, 2010). There is less discourse around the applicability of spirituality expressed within leadership and supervisory practice; however, it can play a significant role for leaders, managers, and supervisors who practice from positions of spiritual awareness, orientation, and competence. There is particular relevance for Black African-Caribbean practitioners that consider they have a history of strength-based spiritual approaches and support systems inherent within their cultural identity (Boyd-Franklin, 1989). Consideration needs to be given as to how the associated concepts of collaboration, community cohesion, and support systems might assist professionals within leadership and organizational development roles as part of addressing Black mental health service provision.

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.

Black fathers, and specifically fathers who identify as African American, represent a group of parents who are at once not well understood and pervasively stereotyped in negative ways. In this chapter, we describe the risks and resilience of Black fathers and their children, with a special focus on mental health and coping with stress. We emphasize a cultural practices approach that takes into account both the risks specific to Black fathers’ capacity to parent their children and a theoretical foundation for understanding the inherent strengths of Black men and their families. Finally, we address the need for early childhood educators to partner with Black fathers as a means to best support children and their families.

The more orthodox versions of our discipline as well as other social sciences are grounded in the common presupposition that science and philosophy be expounded by an especially true level of language characterized by precision and absence of ambiguity. For this reason, tropological linguistic forms such as metaphor are often held to be illicit, as unimportant or nonessential frills, deviant and parasitic on normal usage, for use by none but the poet. Argues that metaphor, far from being a mere stylistic device, is an indispensable, and indeed inseparable ingredient of all discourses whether literary, scientific, philosophical, or accounting. Draws heavily on Black’s (1962, 1978, 1993) interaction account of metaphor as a basis for explicating the poetic and rhetorical roles that metaphor may play in accounting discourse. Through presentation of three primary propositions with supporting metaphoric illustrations, suggests that metaphor is very much a part of the way in which accountants create and disseminate meaning about the world as both part of mundane accounting discourse and extensions of discursive practices.

Gender differences in self-actualization among a sample of Black university students was assessed using the Short Index of Self-Actualization. The eta square index indicated that a medium amount of the variance of the self-actualization variable in Black university students was accounted for by gender. Specifically, Black female university students reported more self-actualization than Black males. However, greater relative self-actualization achievement to their same-raced male peers does not address relative achievement to other peers or abolish the need for challenges and concerns of Black women college students to be considered.

This paper investigates the relationship between national culture and the main dimensions of employment flexibility. A cultural model of comparative labour market flexibility is developed. Using Hofstede’s indices for measuring national culture, hypotheses concerning the association between a range of variables measuring employment flexibility (such as employment patterns, working time, unemployment and labour mobility) are regressed on Hofstede’s four cultural variables. The results suggest a strong association between Hofstede’s masculinity versus femininity index and employment patterns, working timeand unemployment. Employment “inflexibility” is linked to cultural values reflecting feminine gender structuring of society. A strong relationship between Hofstede’s individualism versus collectivism variable and labour mobility is also established, which suggests that labour mobility is less, and job tenure longer in countries where there is greater cultural loyalty to the group. The results are supportive of a cultural model and have implications for both comparative labour market theory and policy.

In this chapter we develop a conceptual model describing how global teams do more than accomplish discrete tasks, and create “spillover coordination” effects by influencing the amount of work-related direct contact among team members outside the task boundaries of the team. We theorize that spillover coordination is the result of relational and cognitive social capital developed through team interaction. We also propose that the design of the team and the context in which it operates influence the degree to which social capital develops.

We develop a conceptual model including propositions that can be tested empirically. We suggest avenues for future research.

Our model proposes that teams are a more powerful cross-border integration mechanism than originally thought in existing literature in international management and organizational behavior, since they affect social capital that can benefit the broader MNE beyond scope of the task and after the team disbands. Our approach suggests that MNE managers should be mindful of global team spillover effects and intentional in the way they design global teams if those benefits are to be achieved.

Most research on global teams, and teams in general, does not look past the task and time boundary of the team. We expand the view of team effectiveness to encompass those dimensions.

This paper examines the relationship between national culture and high commitment management (HCM). A model linking national culture and HCM is developed and hypotheses concerning the relationship between national culture and the take‐up of specific HCM practices are derived. Empirical results demonstrating the relationship between national culture and the take‐up of particular HCM practices across nine countries are presented. The paper further establishes that the adoption of certain individual HCM practices is more closely associated with superior employee performance in countries with certain cultural characteristics than in others. However, when HCM is implemented as a package of practices, it is found to be associated with superior employee performance across different cultural settings. The paper concludes that national culture plays an exogenous determining role in the adoption of HCM practices, with the result that the globalisation of HCM practices should be undertaken with sensitivity.

The purpose of this paper is to contribute to science communication literature by further highlighting the underexplored role of organizational and corporate perspectives in science communication.

The paper takes the form of a conceptual article that uses two illustrative vignettes to highlight the power of corporate science communication.

The key argument is that corporate science communication is a compound ideology that results from merging the hegemonic corporate voice with the ultimate/god-term science (see the work of Kenneth Burke) to form a mega-ideological construct and discourse. Such communication can be so powerful that vulnerable publics and powerful advocates speaking on their behalf have little to no recourse to effectively challenge such discourse. While critiques of corporate science communication in practice are not new, what the authors offer is a possible explanation as to why such discourse is so powerful and hard to combat.

The value of this paper is in the degree to which it both sets an important applied research agenda for the field and fills a critical void in the science communication literature. This conceptual article, in the form of a critical analysis, fills the void by advocating for the inclusion of organizational perspectives in science communication research because of the great potential that organizations have, via science communication, to shape societal behavior and outcomes both positively and negatively. It also coins the terms “compound ideology” and “mega-ideology” to denote that while all ideologies are powerful, ideologies can operate in concert (compound) to change their meaning and effectiveness. By exposing the hegemonic power of corporate science communication, future researchers and practitioners can use these findings as a foundation to combat misinformation and disinformation campaigns wielded by big corporate science entities and the public relations firms often hired to carry out these campaigns.

This study aims to analyze the exemplary historic case of Ms Viola Turner – an African-American insurance executive in the early 1900s to gain insights into how individuals negotiate the tension between intersecting identities and moral foundational values over time.

This study uses a mixed research design and a genealogical-pragmatic approach to analyze this exemplary case. This study uses computer-aided textual analysis software to analyze interviews conducted with Ms Turner, generating quantitative insights. This study qualitatively codes the interviews to aid in establishing the behavioral patterns across Ms Turner’s lifespan.

This study found that Ms Turner altered her underlying configurations of moral foundations to better align with her intersecting identities. This study also revealed cross-level interactions of intersecting identities, life stages and social contexts. Individuals manage and cope with power imbalances through these identity-value alignments.

The findings shed light on how intersectional history contributes to understanding the ways in which individuals deal with power relationships embedded in intersecting identities over time.