The transformative potential of public administration is forestalled by the portrayal of management as sphere-specific or apolitical and the resultant portrayal of marginality as natural. The lived exper iences of people at the organizational level and beyond deny the ob jectivity of separating public and private management and thus, through the exposure of the politics of management, open a space for discussion of the transformative potential of public administration. This paper suggests a more holistic "management"1 approach, built on the ideas of feminist and democratic theories and the praxis of Mary Parker Follett, Jane Addams, and more contemporary feminist theories of management. We conclude that a democratic feminist the ory of management is potentially transformative in its recognition of the conditions under which all forms of marginalization are sus tained and the discovery of the potential to change them. Ultimately, we can speak no more than our language allows us to speak, and can see and know no more than our social context al lows us to experience ... to alter the terms of public discourse one must change the experiences people have, and to restructure exper iences one must change the language available for making sense of those experiences. (Ferguson, 1984, p. 154)

Beyond public vs. private: The Transformative Potential of Democratic Feminist Management

In this paper the claim that the advanced market economies have entered a new era of postmodernity (or a postmodern turn) is critically assessed and found to be unjustified by the changes at the economic, political, cultural, or scientific and theoretical levels of the last quarter of a century or so. These changes in no way reflect a kind of break with the past, similar to the one marking the transition from the 'traditional' society to modernity. It is therefore argued that advanced market economies, following the collapse of liberal modernity in the 19th century and that of statist modernity (in both its versions of social democracy and Soviet statism) in the 20th century, have in fact entered a new form of modernity that we may call neoliberal modernity , rather than a postmodernity. Neoliberal modernity represents a synthesis of the previous forms of modernity and at the same time completes the process which began with the institutionalisation of the market economy and representative 'democracy' that...

The Myth of Postmodernity

This article investigates the relationship between new technologies, pedagogy and cultural diversity. It is clear from the project discussed in this article that studying diversity issues on-line provides scope for developing what has been called cultural literacy following Bourdieu's (1990) notion of ‘different ways of seeing’. However, there are a number of unintended effects of power that emerge in this new cultural field which need examination. These include the importance of understanding the embodied context as much as the virtual, the need to be explicit about literacy practices to challenge the dominant liberal discourse of ‘voice’ in on-line discussion, and the effects of power that emanate from teaching and learning in this field.

https://www.tandfonline.com/doi/pdf/10.1080/14759390300200163

Studying cultural diversity using information and communication technologies in teacher education: pedagogy, power and literacy

Garrett Hardin’s 1968 article “The Tragedy of the Commons” seeks to explain how collectives end up spoiling the very resources on which they depend. The story begins with an open pasture, the commons. Each herdsman in the area who can keep cattle on this open pasture will do so, to feed them and thereby sustain his own existence. And each herdsman will let as many of his animals graze as he possibly can, since it comes at no cost. Yet the pasture cannot possibly nourish such a large number of animals without interruption and the quality of the shared lands will start to deteriorate. The imagined pasture will be spoiled. A pasture open to all will be ruined by all; this is Hardin’s conclusion. The question is how to prevent the destruction of a shared asset, or avert the “tragedy,” defined as the “remorseless working of things” (Hardin 1968: 1244). How do we preserve the pasture from overgrazing? Or how, to introduce other examples, do we counteract overfishing in the deep seas or pollution of the air? The problem of protecting the ocean and the atmosphere are particularly challenging, because the air and waters are perpetually used by all and “cannot readily be fenced” (Hardin 1968: 1245). It is possible to close off and divide up an open pasture among property owners who will prudently manage their plots, but some commons elude the imposition of boundaries, making the tragedy seem inescapable. Yet there are also examples of commons invulnerable to overexploitation and hence immune to tragedy. They are not to be found in the domain of natural resources. Something not quite as tangible, such as knowledge, would be one example. Once an insight has been formulated and can be transferred from one mind to another, it can be difficult to exclude people from appropriating it. But one person’s acquaintance with a particular insight does not necessarily reduce other people’s opportunity to benefit from it (Hess and Ohlin 2011). Unlike shared grazing lands, a piece of knowledge or an idea in most cases constitutes a “nonsubtractive resource” (Hess and Ohlin 2011: 5). My knowledge of Eurasian geography, for instance, does not subtract from yours. Language represents yet another example of a nonsubtractive commons: it is a shared resource, it belongs to us all, and words are never consumed, no matter how often we use them. Regardless of how greedy or reckless we might be, no tragedy threatens our resources of expression and communication. But this is not always so. There are cases in which language, or rather particular formulations, become subject to a dynamic much like the tragedy of the commons. Such a dynamic unfolds under the name of the cliché, our term for expressions that have lost their value through a process of repetition and overexposure. Formulations that we use constantly, and consequently encounter constantly, at some point do lose their attractive qualities; they no longer seem witty, clever or illuminating to us (Amossy 1982). Our shared stock of expressions does in certain cases represent a commons vulnerable to spoiling through overexploitation by a mass of individual speakers, and no area of language can be easily fenced off. As we shall see, definitions and descriptions of the cliché even rely on a persistent imagery of exhaustion, wear and tear, and gradual waste, an imagery of erosive overuse. There seems to be something we can legitimately call the tragedy of the commonplace through which formulations lose their value. As users of search engines, we are perhaps more attuned to how the value of words, their actual monetary value, increases with their ubiquity. The more people search for a word online, the higher the price for an advertisement connected to this word; popularity equals worth (Kaplan 2014). But while the topic of the decaying value of supposedly overused words and expressions might seem curious The Tragedy of the Commonplace: Clichés in the Age of Copyright

/pdf/the-tragedy-of-the-commonplace-cliches-in-the-age-of-3geabs9vq5.pdf

The Tragedy of the Commonplace: Clichés in the Age of Copyright

I argue that we need to view texts and all cultural products and practices as having been authored but simultaneously as constrained by the culture industry and its literary political economies. This theoretical apperception affords a social theory of the text that combines insights from German critical theory and French postmodern theory. Viewing the inherence of reading and writing in the social allows us to conceive of strategies that liberate authors and all cultural producers from domination while keeping in mind that language will always be a prison house of sorts, captured in Derrida's notion of undecidability. Developing a social theory of the text is especially important in the era of the internet and Web, when cultural production and transmission are opened up to many writers and readers.

Are Authors Authored? Cultural Politics and Literary Agency in the Era of the Internet

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Are Authors Authored? Cultural Politics and Literary Agency in the Era of the Internet