Titlebook: Organizational Olympians; Heroes and Heroines Monika Kostera (Professor of Management) Book 2008 Palgrave Macmillan, a division of Macmill

Blood-Vessels

Myth and Charisma as Symbolic Capital: The Case of Architecture,ey, 1992; Ogbor, 2000). Here, myth is used in its anthropological sense, as something capable of making what is ambiguous or fuzzy intelligible and widely shared between groups of humans (Douglas, 1963/1999). Contrary to such a view, myth may also be used as an organizational resource, both internal

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Introduction to the Trilogy: Mythologies of Organizational Everyday Life,ns, where the actors draw on the realm of shared spiritual experience when referring to values and important events. Myths provide a language for these accounts, as well as ideas which people relate to when dealing with the most vital questions.

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From Rags to Riches: A Fairy Tale or Living Ethos? Stories of Polish Entrepreneurship during and afrly capitalist and statesman (Meyer, 1941/1955) — and John D. Rockefeller — a ‘robber baron’ (Josephson, 1934). Those two Americans are icons of the American dream, a proof that hard-working people can elevate their social status and become rich.

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and the roles they play in organizations. Attitudes and temperaments, as well as professional ethos, are narrated and mythologized to reveal an archetypal dimension of organizing and organizations.978-1-349-35410-8978-0-230-58358-0

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Louhi, the Mistress of Northland: The Power of the Loner,types, dreams and symbols (Jung, 1968). The origin of mythical creation springs from the human mind’s search for interpretation and order in a world of chaos. That is why myths are not irrational stories, and why they are sometimes called ‘sacred narratives’ (., 1999, p. xxxiii) in the sense that they embrace the ontological nature of the world.