Publications Database
Welcome to the new Schulich Peer-Reviewed Publication Database!
The database is currently in beta-testing and will be updated with more features as time goes on. In the meantime, stakeholders are free to explore our faculty’s numerous works. The left-hand panel affords the ability to search by the following:
- Faculty Member’s Name;
- Area of Expertise;
- Whether the Publication is Open-Access (free for public download);
- Journal Name; and
- Date Range.
At present, the database covers publications from 2012 to 2020, but will extend further back in the future. In addition to listing publications, the database includes two types of impact metrics: Altmetrics and Plum. The database will be updated annually with most recent publications from our faculty.
If you have any questions or input, please don’t hesitate to get in touch.
Search Results
Ruebottom, T., Buchanan, S., Voronov, M. and Toubiana, M. (2022). "Commercializing the Practice of Voyeurism: How Organizations Leverage Authenticity and Transgression to Create Value", Academy of Management Review, 47(3).
Abstract
Voyeurism violates dominant moral codes in many societies. Yet, for a number of businesses, including erotic webcam, reality television, slum tourism, and mixed martial arts, voyeurism is an important part of value creation. The success of such businesses that violate dominant moral codes raises questions about value creation that existing theory in management cannot adequately answer. To help advance our understanding, we theorize how businesses commercializing voyeurism create value for audiences. Conceptualizing voyeurism as a social practice, we identify two dimensions of voyeurism—authenticity and transgression—that help create value by generating desirable emotional responses that facilitate a distinctive experience for audiences. However, we further argue that these same dimensions can also hinder value creation by generating undesirable emotional responses that may lead audiences to disengage from the practice. Accordingly, we contend that businesses’ ability to deliver value to audiences hinges on effective emotional optimization—efforts to reduce undesirable emotional responses by dampening the authenticity or transgression in the voyeuristic practice, while reinforcing the associated desirable emotional responses. We contribute to the literature by advancing a novel theory of the commercialization of voyeuristic practice. In doing so, we also enrich our understanding of both authenticity and transgression.Belk, R., Joy, A., Wang, J. and Sherry, J. (2020). "Emotion and Consumption: Toward a New Understanding of Cultural Collisions between Hong Kong and PRC Luxury Consumers", Journal of Consumer Culture, 20(4), 578-597.
Keywords
Abstract
Incorporating Illouz’s theory of emotions, this study examines how specific emotions drive consumption, as embodied by escalating conflicts between Hong Kong and the PRC luxury consumers. When affluent Mainlanders pursue status signifiers via consumption of relatively affordable luxury goods in Hong Kong, local residents’ disdain triggers a nexus of emotions: envy, resentment, and status anxiety, linked to fears of being occupied by and assimilated into Chinese culture. Deploying cultural capital and status competition rooted in imagination and refinement, Hong Kongese contrast their knowledge-based use of luxury brands with the avid consumption of PRC visitors, fueled by often extreme wealth. For Hong Kongese, such one-upmanship degenerates into self-doubt and self-failure in their image management attempts, precipitating intense hostility toward PRC consumers. Emotions engender colliding notions of self, status, and cultural and political identity between these disparate yet intertwined cultures.Yeung, E. and Shen, W. (2019). "Can Pride be a Vice and Virtue at Work? Associations Between Authentic and Hubristic Pride and Leadership Behaviors", Journal of Organizational Behavior, 40(6), 605–624.
Abstract
Pride, a discrete emotion that drives the pursuits of achievement and status, is crucial to consider in leadership contexts. Across three studies, we explored how leaders' experiences of authentic and hubristic pride were associated with their leadership behaviors. In Study 1, a field study of leader–follower dyads, leader trait authentic pride was associated with the use of more effective (i.e., consideration and initiating structure) and fewer ineffective (i.e., abusive supervision) leadership behaviors, and hubristic pride was associated with more abusive behaviors. In Study 2, a daily diary study, on days when leaders experienced more authentic pride than usual, they used more effective leadership behaviors than usual, whereas on days when leaders experienced more hubristic pride than typical, they were more likely to engage in abusive supervision than typical. In Study 3, a scenario‐based experiment, leaders who experienced more authentic pride in response to our experimental manipulation were more likely to intend to use effective leadership behaviors. In contrast, those who experienced more hubristic pride were less likely to use these behaviors and more likely to intend to be abusive. Overall, this work highlights the importance of pride for leadership processes and the utility of examining discrete and self‐conscious emotions within organizations.Auster, E.R. and Ruebottom, T. (2018). "Reflexive Dis/embedding: Personal Narratives, Empowerment and the Emotional Dynamics of Interstitial Events", Organization Studies, 39(4), 467-490.
Abstract
Reflexivity is required for institutional work, yet we know very little about the mechanisms for generating such understandings of the social world. We explore this gap through a case study of an interstitial event that aims to create a community of ‘change-makers’. The findings suggest that such events can generate reflexive dis/embedding through two complementary mechanisms. Specifically, personal narratives of injustice and action and individual-collective empowering generate emotional dynamics that disembed actors from their given attachments and embed them within new social bonds. Through these mechanisms, the event in the case study was able to challenge audience members’ conceptions of self and others and change their worldview. This research advances our understanding of how reflexivity can be developed by uncovering the emotional dynamics crucial to the dis/embedding of actors.Lok, J., Creed, D., DeJordy, R. and Voronov, M. (2017). "Living Institutions: Brining Emotions into Organizational Institutionalism", The Sage Handbook of Organizational Institutionalism (2nd Ed), 591-620.
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Abstract
The historical development of organizational institutionalism has been marked by the so-called cognitive turn (DiMaggio & Powell, 1991), with a particular theoretical emphasis on people as cognitive ‘carriers’ of taken-for-granted institutional ‘schemas’ or ‘scripts’. This emphasis on cognition as the primary modality of institutional processes has recently been challenged as a result of a reinvigorated effort to develop institutional theory’s microfoundations. This has produced a view of institutions not only as cognitively ‘carried’ by people in organizations, but as ‘inhabited’ (Hallett, 2010; Hallett & Ventresca, 2006) by people who can actively engage in the work of maintaining, creating, or disrupting institutions (Lawrence & Suddaby, 2006). These recent developments have triggered increasing attention to a modality of institutional life that has largely been ignored in the literature on organizational institutionalism until very recently: emotions. Institutions help to make our lives orderly and predictable. They spare us the need to rethink every encounter and every situation, and they enable us to operate relatively smoothly as citizens, employees and family members. But why do we heed institutional norms and conform to institutional prescriptions? And why do we, on occasion, rebel against them and seek to transform or overthrow them? Until the recent turn to institutional theory’s microfoundations, people did not figure prominently in neo-institutional research, and these kinds of questions did not arise. In fact, as we argue in this chapter, people – as opposed to ‘individuals’, ‘actors’, or ‘agents’ – are still largely absent from neo-institutional analysis. Our primary motivation for considering the role of emotions in institutions is therefore animated by the fundamental question that Hallett and Ventresca (2006: 214) posed to contemporary institutionalism: ‘What are we to do about people?’ Over the past three decades organizational institutionalism’s increasing theoretical and methodological sophistication in its treatment of institutions has not been matched by its conceptualization of people, who have traditionally been characterized in a rather flat and one-dimensional manner, either as cognitive misers driven mainly by habit, or as interest-seeking agents. In this chapter, we will prompt scholars who agree that this mismatch presents a serious theoretical challenge to consider possible paths to better understanding institutional processes as ‘lived’; as animated by persons with emotions, social bonds and commitments, by persons to whom institutional arrangements matter ([C22Q1]Sayer, 2011). In order to better understand why some people engage in particular forms of institutional work and not others, ‘we need to understand how people experience the institutional arrangements that not only shape the resources available to them, but also make their lives meaningful and prime how they think and feel’ (Voronov & Yorks, 2015: 579). Thus, our focus is on ‘the socially embedded, interdependent, relational, and emotional nature of persons’ lived experiences of institutional arrangements’ (Creed, Hudson, Okhuysen, & Smith-Crowe, 2014a: 278). A more sophisticated theoretical treatment of people in organizational institutionalism has the potential to greatly enhance our understanding of the social processes producing institutional stability and change; this project necessarily involves a systematic integration of emotions into our theorizing. In their essence, institutions condition not only how we think and what actions we consider appropriate in a particular situation, they also condition how we feel about various people, events, practices and rules in our lives. We need to study why people care about certain institutions and despise others. We need to understand how they come to not only understand themselves as particular kinds of institutional ‘actors’, but also how they come to feel like those actors in particular settings, because at no time are institutions more fragile than when people no longer feel what institutions prescribe them to feel (e.g., Creed, DeJordy, & Lok, 2010).Massa, F., Helms, W., Voronov, M. and Wang, L. (2017). "Emotions Uncorked: Inspiring Evangelism for the Emerging Practice of Cool Climate Winemaking in Ontario", Academy of Management Journal, 60(2), 461-499.
Abstract
This paper examines how organizations create evangelists, members of key audiences who build a critical mass of support for new ways of doing things. We conduct a longitudinal, inductive study of Ontario’s cool-climate wineries and members of six external audience groups who evangelized on behalf of their emerging winemaking practice. We found that wineries drew from three institutionalized vinicultural templates—“provenance,” “hedonic,” and “glory”—to craft rituals designed to convert these audience members. These rituals led to inspiring emotional experiences among audience members with receptive gourmand and regional identities, driving them to engage in evangelistic behaviors. While a growing body of work on evangelists has emphasized their individual characteristics, the role of emotions in driving their activities, as well as how they advocate for organizations, our study demonstrates how evangelism can be built through ritualized interactions with organizations. Specifically, we reveal how organizations develop rituals that translate emerging practices into inspiring emotional experiences for particular members of audiences. This suggests that rituals can be used not only to incite dedication within organizational boundaries, but to inspire members of external audiences to act as social conduits through which emerging practices spread.Voronov, M. and Weber, K. (2017). "Emotional Competence, Institutional Ethos and the Heart of Institutions", Academy of Management Review, 42(3), 556-560.
Bell, C., Khan, A.K. and Quratulain, S. (2017). "The Two Faces of Envy: Perceived Opportunity to Perform as a Moderator of Envy Manifestation", Personnel Review, 46(3), 490-511.
Abstract
Purpose: The purpose of this paper is to investigate, with a Pakistani sample, the destructive and constructive behavioral intentions associated with benign and malicious envy in the context of perceived opportunity to perform. Design/methodology/approach: The authors conducted two cross-sectional studies to test the hypotheses. In Study 1, data were obtained from students (n=90), whereas in Study 2, the authors used an executive sample (n=83). Findings: The primary motivation of benign envy was to bring oneself up by improving performance on the comparison dimension, whereas the primary motive of malicious envy was to pull the envied other down. The relationship between malicious envy and behavioral “pulling down” intentions of derogating envied other was conditional on perceived opportunity on the comparison dimension. Consistent with a motive to improve self-evaluation, this study also found that perceived opportunity to perform interacted with benign envy to promote performance intentions on an alternative dimension. Furthermore, malicious envy was also associated with self-improving performance intentions on the comparison dimension, conditional upon perceived opportunity to perform. Practical implications: Envy, depending on its nature, can become a positive or negative force in organizational life. The pattern of effects for opportunity structure differs from previous findings on control. The negative and positive effects of malicious envy may be managed by attention to opportunity structures. Originality/value: This study supports the proposition that benign envy and malicious envy are linguistically and conceptually distinct phenomena, and it is the first to do so in a sample from Pakistan, a non-western and relatively more collectivistic culture. The authors also showed that negative and hostile envy-based behaviors are conditional upon the perceived characteristics of the context.Voronov, M. and Weber, K. (2016). "The Heart of Institutions: Emotional Competence and Institutional Actorhood", Academy of Management Review, 41(3), 456-478.
Abstract
We develop the concept of emotional competence, which refers to the ability to experience and display emotions that are deemed appropriate for an actor role in an institutional order. Emotional competence reveals a more expansive view of emotions in institutional theory, where emotions are central to the constitution of people as competent actors and lend reality and passionate identification to institutions. We distinguish two facets of emotional competence—private, which is needed to engage in self-regulation, and public, which is needed to elicit other-authorization—and two criteria for assessing emotional competence—the deemed naturalness and authenticity of emotions within an institutional order. These distinctions delineate four processes through which emotional competence ties personal experience and social performance to fundamental institutional ideals, the institution’s ethos. We discuss theoretical and methodological implications of this model for researching institutional processes.Voronov, M. (2014). "Toward a Toolkit for Emotionalizing Institutional Theory", Research on Emotion in Organizations, 10, 167-196.