“…The methodological framework, which integrates both the constructivist (interpretive) and positivist traditions, embodies three steps including constructivist grounded theory, developing and testing hypotheses, and comparative studies. This approach responds to the appeal for methodology diversity in recent leadership studies (Bryman, 2004;Munford, 2011).…”
Section: Integrating Multiple Research Traditionsmentioning
confidence: 99%
“…However, as we discussed earlier, both positivism and constructivism have their advantages, which are respectively appropriate for investigating specific research questions. To diversify the leadership research methods (Kempster & Parry, 2011;Munford, 2011) and investigate leadership phenomena that cannot be done by any single tradition, we therefore incorporate them in our indigenous research framework by identifying both the loosely and tightly integrated methodologies.…”
Section: Integrating Multiple Research Traditionsmentioning
confidence: 99%
“…This paper addresses this issue and contributes to the leadership literature in three ways: first, it explains the uniqueness of indigenous leadership research and the rationale for conducting such research by pointing out how this type of study differs from studies that simply include situational variables or examine the effect of culture as a moderating variable and the methodological issues involved; second, it proposes a three-step methodological framework for researchers who want to sense of a single event and understand the impact of various factors. However, extant leadership studies, including indigenous studies of US leaders, are mainly positivist and quantitative oriented (Bryman, 2004); the diversity of methods needs further emphasis (Munford, 2011). What is more, the philosophy of research involved in specific research methods also needs to be examined and diversified when exploring various indigenous research questions (e.g.…”
“…The methodological framework, which integrates both the constructivist (interpretive) and positivist traditions, embodies three steps including constructivist grounded theory, developing and testing hypotheses, and comparative studies. This approach responds to the appeal for methodology diversity in recent leadership studies (Bryman, 2004;Munford, 2011).…”
Section: Integrating Multiple Research Traditionsmentioning
confidence: 99%
“…However, as we discussed earlier, both positivism and constructivism have their advantages, which are respectively appropriate for investigating specific research questions. To diversify the leadership research methods (Kempster & Parry, 2011;Munford, 2011) and investigate leadership phenomena that cannot be done by any single tradition, we therefore incorporate them in our indigenous research framework by identifying both the loosely and tightly integrated methodologies.…”
Section: Integrating Multiple Research Traditionsmentioning
confidence: 99%
“…This paper addresses this issue and contributes to the leadership literature in three ways: first, it explains the uniqueness of indigenous leadership research and the rationale for conducting such research by pointing out how this type of study differs from studies that simply include situational variables or examine the effect of culture as a moderating variable and the methodological issues involved; second, it proposes a three-step methodological framework for researchers who want to sense of a single event and understand the impact of various factors. However, extant leadership studies, including indigenous studies of US leaders, are mainly positivist and quantitative oriented (Bryman, 2004); the diversity of methods needs further emphasis (Munford, 2011). What is more, the philosophy of research involved in specific research methods also needs to be examined and diversified when exploring various indigenous research questions (e.g.…”
“…J. Thomas Wren, The Leader's Companion, 1995 The nature of leadership involves the exercise of influence (Yukl, 2006) and can be described as a complex, multi-faceted form of performance that does not exist unless something happens (Mumford, 2011). It is the very nature of leadership as a complex, multi-level, and socially constructed process (Gardner, Lowe, Moss, Mahoney, & Cogliser, 2010) that makes it a phenomenon of great interest, but also one that is a challenge to study.…”
“…Wisdom is sought after in leadership research (Mumford, 2011) and perceived as potentially enacted throughout the organization (Rooney et al, 2010). Pasupathi and Staudinger (2001) measure the correlation between wisdom-related performance and moral reasoning performance, Leonard and Swap (2006) promote the transfer of enduring business wisdom and Kaye et al (2011) study the practical application of wisdom in talent management.…”
Drawing on the existing theorizing of organizational learning from a radical perspective, this article attempts to problematize such notion of learning and position it within the existing organizational contexts informed by divergent types of rationality. The study scrutinizes these frameworks with a view to reflect on the potentiality for radical learning to occur within them. In this vein, the conceptual analysis of non-technical and non-marginal notions, namely, 'spirituality', 'luck' and 'wisdom', in different modes of rationality is conducted. This article demonstrates that since the conceptual inclusiveness is entailed by the specificity of sensemaking mechanisms, which these modes employ, the analysed notions can be approached as their litmus paper. The functionalist rationality types are found to be incommensurate with exigencies of the radical context for learning. In pursue of the conducive area for radical learning, the notions of unmanaged organization and the technology of foolishness provide the theoretical frame for the study, and their joint sensemaking context is discussed using examples. This unmanaged space driven by inclusive foolishness is recognized as one that enables the liminal sensemaking processes conducive for radical learning to occur.
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