I would remonstrate and demonstrate that there was also in John Knox's famous words "the monstrous regiment of Women"
And there of course there was the monster club http://www.youtube.com/watch?v=y4twr6nDVgU& worthy of a paper surely.
Larry
> -----Original Message-----
> From: The Disability-Research Discussion List [mailto:DISABILITY-
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> Sent: 11 August 2011 10:08
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> Subject: Call for Papers Equality, Diversity and Inclusion – An International Journal:
> Special Issue ‘Diversity, Difference and Inclusion in Monstrous Organizations’
>
> _____________________________________________
> Subject: FW: Call for Papers Equality, Diversity and Inclusion – An International
> Journal: Special Issue ‘Diversity, Difference and Inclusion in Monstrous
> Organizations’
>
>
>
> Nicola Martin
> Head of Disability and Well-being Service
> London School of Economics and Political Science
> Houghton Street
> London
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> 02079556034
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> Disability Equality Research Network
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> _____________________________________________
>
>
> Call for Papers
> Equality, Diversity and Inclusion – An International Journal
> Special Issue:
> ‘Diversity, Difference and Inclusion in Monstrous Organizations’
> Guest Editors:
> Torkild Thanem, Stockholm University School of Business
> Alison Pullen, Swansea University School of Business & Economics
>
> “Monster”, “monstrosity” and “monstrous” have traditionally been used as pejorative
> terms, suggesting an ‘imaginary creature that is typically large, ugly, and frightening’,
> ‘an inhumanly cruel or wicked person’, ‘a person, typically a child, who is rude or
> badly behaved’, ‘a thing or animal that is excessively or dauntingly large’ or ‘a
> congenitally malformed or mutant animal or plant’ (see The New Oxford Dictionary of
> English) – whether a person with sexually ambiguous genitals, a person with growth
> disorders, or a hybrid animal. Monsters, monstrosities and the monstrous are therefore
> seen to disrupt the normal boundaries of size, shape or morality.
> Historically, the dynamic meaning of the monstrous is ambiguous. In medieval and
> renaissance times monsters emerged from immoral acts, signs of God’s wrath against
> human sin, and whilst standing against nature they lived amongst ordinary beings. In
> early modern times, monsters were part of the natural order but excluded from
> participation in mainstream society, often incarcerated in hospitals and asylums or cast
> as freak show performers. In contemporary modern times, the monstrous occupies the
> margins of both nature and society, receiving limited attention in mainstream science
> whilst being frequently mobilized as a rhetorical device in branding, advertising and
> the news media and as a core theme in the production of popular culture by the
> entertainment industry. Headlines invoke excessive acts and opportunities such as
> Enron’s ‘Monster Mess’ (Fortune, 2001) and job seekers upload their CVs on
> Monster.com. Moviegoers flock to watch the superhuman strengths of Spiderman or X-
> Men, and reality television peeks into the unruly fits of ‘Bridezillas’, the ‘Monster
> Quest’ for ‘giant squids’, and the everyday troubles of conjoined twins and
> transsexuals. The term “monster”, then, presents opportunities for spectacle and
> discrimination, yet the monstrous is politically important to surface, challenge and
> undo difference and its abjection. To bring about an ethical engagement with
> organization and the management of difference and diversity requires us to embody the
> monstrous rather than to voyeurize monstrosity, to physically and viscerally feel and
> experience the ‘uncertainty of strange encounters’ (Shildrick, 2002: 7).
> During the past couple of decades, research in the humanities and social sciences have
> problematized the pejorative connotations of monsters, monstrosities and the
> monstrous (Thanem, 2011). Such approaches have rethought what has long been
> considered grotesque into a body politic that troubles norms and provokes difference
> and abjection to subvert. Kristeva’s writing on horror (1982) reminds us that it is
> through extremity and abjection that transgression becomes possible and that the
> monstrous is conventionally cast in opposition to orderliness, organization and
> organizing. Female monsters (Braidotti, 1994) such as vampires, Medusa and succubi
> evoke horror, abjection and extremity through the exaggerated transgression of the
> feminine – often with female beauty and seductiveness being seen as the source of
> monstrosity. The excessive maternal body heterogeneously couples mother and child
> (e.g. Halberstam, 1995; Russell, 2000; Shildrick, 2002; Ussher, 2006) and disrupts
> organizational spaces (Longhurst, 2001).
> While feminist writings reveal the female body as leaky, vulnerable and grotesque,
> science and technology studies have proposed a sociology of monsters pre-occupied
> with the multiple memberships of individuals and the heterogeneous couplings between
> humans and machines (Law, 1991). Further, organization studies have cast “hopeful
> monsters” as a counterpoint to bureaucracy (Du Gay, 1994) and viewed rational
> calculation as a monstrous discipline (Clegg, 2005), the possibility of research as
> monstrous knowledge (Rhodes, 2001), and the monstrous as a matter of distortion,
> subversion and undecidability (Bloomfield and Vurdubakis, 1999).
> There is little doubt, then, that the monstrous remains a powerful metaphor for
> difference, deviance, boundary disruption and heterogeneity in natural, social and
> organizational life – and one that can be employed both oppressively and affirmatively.
> In this call, we invite papers that interrogate how the monstrous relates to issues of
> equality, difference, diversity, inclusion and exclusion. Although the monstrous may be
> associated with immoral practices that reduce or exclude the prospects for equality,
> diversity and inclusion in organizations, we are also concerned with the prospects for a
> positively monstrous understanding of organizations – how organizations may become
> positively monstrous by becoming increasingly diverse and inclusive.
> This special issue therefore seeks to publish papers that address issues including (but
> not limited to):
> * Monstrous aspects of gender, sexuality, ethnicity, (dis)ability and other
> diversity factors in organizational life; monstrous, abject, freak and excess bodies and
> identities and their alienation, exclusion and inclusion in organizations.
> * Monstrously im/moral business practices, monstrous ethics in organizations;
> diversity management practices as negatively and positively monstrous.
> * Monstrosity, resistance, liberation and the debasing of cultural norms in
> organizations; mutants and mutant organizational cultures.
> * Monstrous couplings between humans, machines, animals and microorganisms
> in organizations.
> * The representation of monsters in small and big business entertainment
> industries; the grotesque and the carnivalesque, vulgarity, spectacles and fetishization
> in organizations.
> * Monstrous ontology, theory, knowledge and politics of organizational life.
> Complete papers should be sent to both guest editors by 31 December 2011. Please
> contact the guest editors if you wish to discuss an idea or proposal for a paper. Email
> Alison on [log in to unmask] or Torkild on [log in to unmask]
> Submission guidelines are available on: http://mc.manuscriptcentral.com/edi
> <http://listmanager.emeraldinsight.com/t/19318/8591863/5897/0/>
> Schedule
>
May 15, 2011: Call for papers issued
> February 28, 2012: Submission of full papers
> May 31, 2012: Editorial decision
> 2012: Anticipated publication of the special issue
>
>
>
> Please access the attached hyperlink for an important electronic communications
> disclaimer: http://lse.ac.uk/emailDisclaimer
>
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