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This chapter re-assesses the stories of three important Asian American women in the United States in the first half of the twentieth century. Like many undocumented migrants in our current day, they each “discovered,” as children and as young adults, that they and other members of their families had a “pariah status,” as immigrants, as women of color, and as persons who could not enjoy the rights and opportunities of citizens of the United States. This chapter explores how they coped with being “unlawful,” with their precarious status, both by evading the law and then also by becoming critics of the law itself.

Philosophical reflection is a reflection of a school’s organizational structure. This study employs formal and computational methods to examine closely the culture/structure duality in the Frankfurt School’s formation and fragmentation over several decades by examining the homology between its social and conceptual networks.

On the one side, I produce social structural data from archival research on the Frankfurt School’s set of social relations. On the other side, I use computer-assisted textual analysis to produce concept maps of key texts by the same thinkers. Analyzing these networks jointly, I then investigate the dyadic social and cultural processes that contributed to the school’s fragmentation and show that:

1. The Frankfurt School’s social structure and idea structure were positively correlated over three decades as the school moved from an era of social and intellectual coherence to an era of fragmentation.

2. While we normally imagine the duality of structure and culture as a positive correlation between social and cultural relations, it can also appear as a strong negative correlation. Leo Löwenthal’s expulsion from the school is such a case. As a peripheral member, Löwenthal’s attempt to engage more strongly with the school’s core ideas was interpreted as presumptuous and low quality by core members who strictly policed the social and intellectual structure of the school. As a result of his ambition, Löwenthal was expelled.

The Frankfurt School’s social structure and idea structure were positively correlated over three decades as the school moved from an era of social and intellectual coherence to an era of fragmentation.

While we normally imagine the duality of structure and culture as a positive correlation between social and cultural relations, it can also appear as a strong negative correlation. Leo Löwenthal’s expulsion from the school is such a case. As a peripheral member, Löwenthal’s attempt to engage more strongly with the school’s core ideas was interpreted as presumptuous and low quality by core members who strictly policed the social and intellectual structure of the school. As a result of his ambition, Löwenthal was expelled.

This paper develops a semantic network approach to analyzing the relation between structural and cultural ties while illustrating the complex ways in which cultural and structural facets of a philosophical school develop in a duality.

The purpose of this paper is to explore how financial risk is managed and commercial decisions are made within a successful UK livestock market.

An autoethnographic approach is used, in which the researcher is both active participant and reflective observer.

In contrast to “best practice” described in management texts, commercial risk management and financial decision making in this community are successfully guided by rumour.

The paper is limited to the extent that one believes in the validity of autoethnography, however, it is argued that these findings are a reflection of the wider nature of the agricultural community, immersed as it is in life and death, and that this culture is significantly different to that commonly addressed by textbooks.

This paper highlights a distinction between the tenets of the western world as addressed in textbooks and the agricultural community that exists alongside, and it suggests that following best practice might not lead to success if that best practice is ignorant of the culture in which it is rooted.

This paper provides empirical evidence that the tenets of the rural community are at odds with those of sanitised western management and that successful management of financial risk is culture specific. It questions why such differences exist and furthers debate about the influence of “our common neglect of death”.

Two understandings of “conflict” are derived from a multi‐cultural East‐West experience: as a fundamental threat in which conflict is normally avoided, and as competitive games in which conflict is associated with confrontation and negotiation, and is sought after. Suggests that it is the view of conflict as competitive games that is promoted through “managerialism” and that it is this view that is largely being transferred to post‐Iron‐Curtain countries, despite the fact that conflict as competitive games does not lend itself easily to HR and management practice in cross‐cultural situations. Questions the appropriateness of transporting models of HR that promulgate the free‐market myth to transitional economies.

Argues that empowerment facilitated by the development of personal power in staff is an important attribute for job satisfaction and longevity, and is an important element in the creation of effective learning organizations. In contrast to this, the main focus of management educators, trainers, participants and personnel selection in many organizations appears to be the generation and maintenance of professional power, which is equated here with short‐term gain. Suggests that this distinction contributes to the dilemmas experienced by individuals, providers and the organization. Discusses issues associated with provision attempting to offer personal development and steps towards empowerment.