Tracing the Sphinx from symbol to specters: reflections on the organization of geographies of concern

Riad, Sally; Jack, Gavin

doi:10.1080/14759551.2020.1830284

Cited by 7 publications

(12 citation statements)

References 69 publications

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“…In doing so, it also facilitates ironic subversion of the "colossal sublime" in esthetic judgment (Derrida, 1987), such as that attributed to the Great Sphinx of Giza (Riad & Jack, 2021). Traditionally, large-scale art was deployed toward uplifting transcendence and power.…”

Section: Racementioning

confidence: 99%

“…Second, it scrutinizes the “gaze,” which is implicated in the “relations of power” that structure colonial difference. The notion considers ways of looking, seeing, and being seen (e.g., Kersten & Abbott, 2012) and has long been the subject of research on coloniality, more broadly (e.g., Bhabha, 1994; Said, 1978), and organizational analysis specifically (e.g., Prasad, 2003; Riad & Jack, 2021). The gaze plays an important role in the “work of representation” (Hall, 1997, p. 13).…”

Section: Intersectionality Meets Colonialitymentioning

confidence: 99%

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Approaching intersectionality through metonymy: Coloniality and recursion at work

Riad

Jones

2022

Gender Work & Organization

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This paper critically engages with intersectionality in an effort to counter its development into a reified ground and grid for examining and articulating difference in organization studies. We theorize intersectionality as frame/work and problematize the work of its frame through the disruptions and recursions of coloniality. We turn to metonymy for the analytical and conceptual possibilities it offers for interrogating intersectionality and examining the dynamics of difference and power. We analyze engagements with Kara Walker's artwork, Sugar Baby, which invite us to think about intersectionality in metonymic terms. We offer a double reading of this work of representation. The first reading outlines (re)productions and ironic subversions of metonymies of work, race, and gender, while the second scrutinizes them and forwards the significance of positionality and provisionality in intersectional work on coloniality.In doing so, we cultivate intersectionality as a critical idea but also submit it to critical analysis. By theorizing intersectionality as frame/work, we counter its metonymic role as proxy for diverse possibilities for engaging with difference and thereby confront its power dynamics. In closing, we outline the contributions to organizational research and contemplate the implications for "doing intersectionality" in organization studies.

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Section: Racementioning

confidence: 99%

Section: Intersectionality Meets Colonialitymentioning

confidence: 99%

Approaching intersectionality through metonymy: Coloniality and recursion at work

Riad

Jones

2022

Gender Work & Organization

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“…It was also considered the optimal image of the power and fearsome of the pharaoh (Osborne 2014). This guardian sphinx evolved across time into the guardian lions throughout the Roman Empire and then revived in the renaissance and later from the eighteenth century it was used in various buildings resembling power, which was elaborated in detail by (Riad and Jack 2020). We can argue that the lions standing pridefully alongside the entrance of the Hungarian parliament, is a representation of power and authority more than being guardians, due to the posture of the lions.…”

Section: The Sphinxmentioning

confidence: 99%

“…The two statues were oriented as their backs are facing the temple and their faces welcoming the visitors or rather declaring the dominance of the space to come behind them. It was not the first use of these statues as guardians to a sacred place, since the recumbent lion is the most ancient (Riad and Jack 2020).…”

Section: Space Occupation Development Of the Sphinxmentioning

confidence: 99%

Untitled

2021

AJMS

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and the Defiled in Greco-Roman Medusa and Andromeda Myths Mission ATINER is an Athens-based World Association of Academics and Researchers based in Athens. ATINER is an independent and non-profit Association with a Mission to become a forum where Academics and Researchers from all over the world can meet in Athens, exchange ideas on their research and discuss future developments in their disciplines, as well as engage with professionals from other fields. Athens was chosen because of its long history of academic gatherings, which go back thousands of years to Plato"s Academy and Aristotle"s Lyceum. Both these historic places are within walking distance from ATINER"s downtown offices. Since antiquity, Athens was an open city. In the words of Pericles, Athens"…is open to the world, we never expel a foreigner from learning or seeing". ("Pericles" Funeral Oration", in Thucydides, The History of the Peloponnesian War). It is ATINER"s mission to revive the glory of Ancient Athens by inviting the World AcademicCommunity to the city, to learn from each other in an environment of freedom and respect for other people"s opinions and beliefs. After all, the free expression of one"s opinion formed the basis for the development of democracy, and Athens was its cradle. As it turned out, the Golden Age of Athens was in fact, the Golden Age of the Western Civilization. Education and (Re)searching for the "truth" are the pillars of any free (democratic) society. This is the reason why Education and Research are the two core words in ATINER"s name.

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“…intuition and gut feelings in decision making; and of invisibility and powerlessness when Othered (especially in relation to gender, sexuality and race among other identitiessee, for example, Baxter and Hughes 2004;Baxter and Ritchie 2013;Christensen and Muhr 2013;Kociatkiewicz and Kostera 2019;Riad and Jack 2020). Ghostly encounters can sometimes be expressed as a tingle on the back of the neck or the sense of deja vu.…”

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confidence: 99%

Ghosts in the organization

Hunter

Baxter

2021

Culture and Organization

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Readers of Culture and Organization may sometimes be driven by the feeling that more is occurring just out of sight, beyond the corner of our eye, or thinly veiled by surface appearances of organizations. Are these feelings revealing of ghostly presences? Are they reminding us of the voices of people we have known in the past, or unresolved matters, for example, the specters of supposedly long-dead problems? The ghostly presences of organizing make sudden and sometimes unwelcome appearances. Ghosts emerge in the 'traces, fragments, fleeting moments, gaps, absences, submerged narratives, and displaced actors and agencies that register affectively' (Blackman 2015, 26), entangled in 'a ghostly sense of dis/continuity' (Barad 2007, 240). Ghosts may be ambivalent; others bring caution or even madness. Some appear fully formed, as the embodied walking dead; while others are disembodied and take substance through our neurosis (see Gilman 1892). From such beginnings emerge organizational ghosts that serve several purposes. They can suddenly teleport you to the past as they reconfigure time (Pors 2016). They may bring enlightenment in our thinking, open fresh possibilities for the future for us to consider or enable us to draw on the experience of the past to circumscribe over-ambitious plans.We can learn much from the array of cultural references to ghosts that permeate our collective understandings: from ghostly themes in books, films and social media to the pseudoscience of ghost hunting, ghost tours, and haunted houses. Annual festivals like Hallowe'en offer opportunities, or even the obligation, for consumers to play with ghosts. The organizing of these spaces and practices hold interesting parallels for other work settings. Similarly, cultural references enable us to bring a different perspective to the social psychology of work. For example, memories can shape and undermine us, much as in the novel where the deceased Rebecca undermined the second Mrs de Winter through her 'presence' (Du Maurier 1938). Just as Manderley could not be separated from the traces of Rebecca, the context in which we remember ghosts impacts us and our impressions of the ghosting. Although there has been important recent work on ghostly presences, there remains much to discover for culture and organization, especially in symbolic resonances.Exploring the symbolism of ghosts pushes us to look beyond rational explanations of organizations to attune better to emotive, affective, and esthetic sensory experiences of the uncanny (Beyes and Steyaert 2013). Ghosts play on the spiritual, not simply in a religious sense, but also as a form of enchantment, wonder and imagination which persists in modern life (Bennett 2001). Are we being haunted by these ghosts; do they revisit again and again (Blackman 2015; Vaaben and Bjerg 2019)? Ghosts do have a habit of reappearing and in doing so they offer those cracks in our thoughts and feelings where the abject seeps in, where the uncanny arises, even seriously frighten us. Previous authors in organization s...

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Tracing the Sphinx from symbol to specters: reflections on the organization of geographies of concern

Cited by 7 publications

References 69 publications

Approaching intersectionality through metonymy: Coloniality and recursion at work

Approaching intersectionality through metonymy: Coloniality and recursion at work

Untitled

Ghosts in the organization

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