“…In attempting to expose the limits of guru theorising, the analyses offered by critical management scholars have tended to suggest that guru theorising restricts choice and distorts the realities of managerial practice (Collins, 2000) because it is under‐theorised and conceptually emaciated (Jackson, 1996). Yet it might be countered that this attempt to dismiss guru theorising is, itself, based upon a limited and distorted account of managerial practice because in taking the gurus and their pronouncements at face value it:- assumes that managers are actually willing and able to do what their gurus advise (Bryant and Chan, 1996);
- assumes that the relationship between managers and their gurus is a linear and didactic one (Sturdy, 2002); and
- assumes that the outputs of guru theorising are employed by managers in an undiluted and unalloyed form (Collins, 2003).
Disputing this image of the guru as the master of corporate diffusion, a number of authors (Pruijt, 1998; Valentine and Knights, 1998; Sturdy, 2002; Collins, 2003) have argued that guru ideas are subject to forces of translation (Latour, 1987) as actors struggle to derive utility from guru theory.…”