By Stephan Manning.
Many scholars around the world are getting ready for the 2016 conference season. In our digital age, where email, texting and video chat have become the primary means of communication, conferences remain an important nexus for face-to-face scholarly exchange, networking, career-making and innovation. Being located in Boston, but having important networks in Europe (and being a passionate traveler), I typically attend at least three conferences in the U.S., Europe or elsewhere every year. Whereas I take frequent conferencing for granted, I know that many of my colleagues, especially from the Southern Hemisphere, for example Brazil and South Africa, barely make it to one conference per year and often skip the conference season entirely. By comparison, Indian and Chinese scholars for example increasingly participate in the global conference circuit. What explains this divide? And what can be done to counter it?
By Stephan Manning.
The political climate in the U.S. and Western Europe is changing dramatically – authoritarian populists are on the rise: Donald Trump keeps winning primaries and is likely to become the Republican U.S. presidential candidate. At the same time, nationalist parties are gaining ground across Europe. Recent example: The ‘Alternative for Germany’ (AfD), a populist right-wing party that campaigns against refugees, climbed from zero to double-digit percentage figures in the latest state elections. Supporters of Trump and European right-wing populist parties have several things in common: they are mostly male, yet rather diverse in terms of age and socio-economic status; they are not loyal to any political party, yet concerned about order and national identity; they are anti-establishment and include many prior non-voters. For example, in the German state Saxony-Anhalt, the AfD received a record-breaking 24% of votes mainly thanks to prior non-voters making up 40% of their votes. Trump is betting on such voters as well, and according to him, his supporters will start ‘riots’ if the Republican National Convention blocks his nomination. Where does this nationalist movement against the establishment come from? What drives prior non-voters to ballot boxes in favor of authoritarian leadership? And what does that mean for democracy?
By Mehdi Boussebaa.
Offshoring of call center work to ‘developing’ nations by Western companies has become a huge business. For many, it represents a positive force of ‘globalisation’, bringing not only labor cost benefits to Western companies but also employment and career opportunities to ‘developing’ nations. Others, however, see a darker side. Call center work is often exploitative, oppressive and talent-wasting as it puts university-educated workers through ‘dreary work, unsocial hours and Big Brother-style observation’ (The Observer, 30 October 2005). Plus, these workers often experience abuse and racism on the phone and even lose – partly at least – their identity in an attempt to pass for Westerners. According to Shehzad Nadeem, training Indian workers in a ‘neutral’ global English accent may have the effect that these workers get stripped of their mother tongue (The Guardian, 9 February 2011). A recently published study in the Journal of International Business Studies (Englishization in offshore call centers: A postcolonial perspective) goes even further: training and monitoring the ability of Indian workers to speak ‘pure’ English in some ways re-creates colonial relations and further divides the West from the rest. Why is that?
By Pacey Foster.
Recent events in Ferguson, MO, have generated a national discussion about the growing militarization of the police and their accountability to the public for potential abuses of power. While Massachusetts does not have the worst national reputation in this regard, we do have deep and historical reasons to be concerned. Recent claims that some Massachusetts law enforcement agencies are in fact private corporations, and thus exempt from public reporting requirements, should only add to growing public concern.
David Levy, Professor and Associate Dean in the College of Management at UMass Boston and Director of the Center for Sustainable Enterprise and Regional Competitiveness
Women held placards proclaiming “Bosses out of My Bedroom” to protest last week’s Supreme Court decision in the Hobby Lobby case, which permits privately-held corporations to exclude coverage for contraception from health insurance coverage on religious grounds. In the media, opponents of the decision saw the issue as corporate owners imposing their religious beliefs on all the employees in Hobby Lobby’s nearly 600 stores. The decision has been widely condemned by feminist and other progressive groups, who smell a theocratic agenda that represents discrimination against women (Viagra and vasectomies are covered by insurance), a threat to women’s health, and a continuation of efforts to control female sexuality. The Court itself was divided along gender lines for this and the follow up Wheaton College decision regarding exemptions for religious non-profit organizations, in which the three female judges issued a sharp dissent. For women, reproductive freedom and economic independence are closely intertwined, as Justice Ginsburg noted in her dissent: “The ability of women to participate equally in the economic and social life of the Nation has been facilitated by their ability to control their reproductive lives.”
But the Hobby Lobby (HL) case is not just about corporate control over women’s work and health; it holds broader significance for corporate governance. The decision severely undermines those who seek to use corporate social responsibility (CSR) to hold business accountable and to channel the vast financial, technological, and organizational resources of business to advance social goals. The heart of the HL case turned on the technical question of whether a for-profit corporation, as a legal person, has the same rights as an individual to exercise religion under the 1993 Religious Freedom Restoration Act (RFRA). On the face of it, the idea of a corporation having a religion is somewhat bizarre. After all, we don’t see corporations being baptized or singing at a Bar Mitzvah ceremony. But if a corporation, as a person, does have values or religion, whose are they? A small group of owners, or the wider community?
or why 250 female-headed cases won’t change the world
By Michelle Kweder, a UMass Boston student on the Organizations and Social Change track of the PhD in Business Administration. This is reposted from her blog Bricolage. Twitter: @MichelleKweder
Harvard Business School (HBS) Dean Nitin Nohria apparently made an “extraordinary public apology” at a glitzy ballroom in San Francisco for HBS’s bad behavior towards women as outlined September 2013 New York Times article “Harvard Business School Case Study: Gender Equity.” Nohria’s goal of doubling the percentage of women who appear as protagonists in Harvard Business Publishing (HBP) cases in the next five years is lackluster if not meaningless.
Apparently HBP cases account for 80% of cases studied in business schools globally. The last time I checked the online case database included 10,148 (December 2013) HBS/HBP cases. (Note: HBP also disseminates cases from similar collections such as Darden and Ivey.) Without a doubt, HBP/HBS is the thought leader and standard bearer in what I call mainstream graduate management education (MGME).
By Michael Johnson (PhD Student at UMass Boston, OSC Track).
Are you kidding me? You mean to tell me there isn’t at least one highly qualified female in the United States who could serve on Twitter’s board of directors? Many people have asked this question over the past few weeks. And yes, at least according to Twitter CEO Dick Costoloit, no qualified females are available for this position.