Jackie Ormes: Portrait of the Artist as a Hero

Unsung Heroes

jackie ormesBy Rick Hutchins

Throughout history, societies have segregated their people into clans and classes by the most arbitrary criteria. Modern ideas of egalitarianism and pluralism have run a hard road to outdistance the inertia of ancient ideas and biological instincts. Such weary travelers as find themselves at a new milestone along that interminable road are made of sterner stuff than most of those they pass along the way.

One such brave traveler was Jackie Ormes, a syndicated cartoonist of the mid-20th century, who used her talent and vision to smuggle some of those new ideas past the checkpoints on that road, ideas that quietly grew and changed the way people saw the world.

Though the United States is a country that was founded on those modern concepts of equality, and has fought wars both foreign and domestic to defend them, at home the old traditions are still buried deep in the cultures that have settled here. In the days following World War II, a global conflict that repudiated racial ideology, options were still limited for Blacks. And though countless women had proven themselves in the war effort, in the air and in the factories and in all places between, their options were limited as well.

Pioneering cartoonist, Zelda 'Jackie' Ormes with her Patty Jo doll.But Jack Ormes was a Black woman who aspired to make a career for herself in journalism and cartooning, two fields divided along lines of skin color and sex. She crossed those lines and erased them by becoming the first Black woman in America to produce a nationally syndicated comic strip. The strip starred a popular character named Torchy, who was a well-educated and independent Black woman, very different from most contemporaneous depictions of Blacks. According to the 1953 documentary One Tenth Of A Nation, Ormes’ comics were seen in scores of newspapers and she had an audience of over a million readers. The effect of her work on a country on the verge of a Civil Rights revolution cannot be underestimated.

But Torchy was not the only contribution that Jackie Ormes made in the struggle for America to live up to her lofty principles. Another of her characters, Patty-Jo, a little girl as independent and savvy as Torchy, was marketed as a doll for children. Not only was Patty-Jo unusual for not being presented as a negative stereotype, but she was also the first Black doll to come with a selection of fashionable attire typically reserved for White girls. Young Black girls were, perhaps for the first time, seen differently, both by themselves and others.

Jackie Ormes understood that the only way to promote positive change is with a positive message, and with the best of her prodigious ability she used her cartoons and her characters and her stories to communicate that message to the people of her country. As the first nationally syndicated Black female cartoonist, she was in a unique position to do so. Torchy and Patty-Jo created a new impression and provided inspiration.

Modern ideas of egalitarianism and pluralism still run a hard road today. But the journey is made a bit easier when someone has paved the way.

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Rick Hutchins was born in Boston, MA, and has been an avid admirer of heroism since the groovy 60s. In his quest to live up to the heroic ideal of helping people, he has worked in the health care field for the past twenty-five years, in various capacities. He is also the author of Large In Time, a collection of poetry, The RH Factor, a collection of short stories, and is the creator of Trunkards. Links to galleries of his art, photography and animation can be found on http://www.RJDiogenes.com.

Hutchins is a regular contributor to this blog.  Two of his published essays, on astronaut and scientist Mae Jemison and the Fantastic Four’s Reed Richards, can be found in our book Heroic Leadership.

Did The Advent Of Fire Inspire Hero Stories?

Commentary and Analysis

By Scott T. Allison and George R. Goethals

“We have only to follow the thread of the hero-path. And where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; and where we had thought to be alone, we shall be with all the world.”

— Joseph Campbell, The Hero With a Thousand Faces

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We begin with a day in the life of early humans.

Life is hard. Lifespans are short. An early death is the norm, either from disease or from danger. At night, tribes huddle around fires for warmth, food, safety, and security. But they also gather around community fires for something else that is nearly as important.

They come to hear stories.

The elders of the tribe know that because life is nasty, brutish, and short (to borrow a phrase from Thomas Hobbes), the members of the tribe are afraid. Those members – many of them sick, hungry, injured, or tired — seek some understanding of their misery, some sense of meaning to buoy their spirits.

As the elders begin reciting their stories, the huddled masses seated around the fires, in desperate need of comforting, lean forward in eager anticipation. They may not be consciously aware of what they need from these stories, but their need is strong nevertheless.

The stories told by the elders are hero stories. They tell of ordinary men who are called to go on great journeys or who face formidable life challenges. The protagonists in these stories are described as small, weak underdogs who must transform themselves in important ways to overcome long odds to succeed. These heroes receive assistance from enchanted and unlikely sources. Remarkable cunning and courage are required for these men to triumph. Once successful, these heroes return to their original tribe to bestow a boon to the entire community.

As tribe members soak in these inspiring hero stories, they themselves are affected in profoundly positive ways. Thanks to these stories, fears are allayed. Hopes are nourished. Important values of strength and resilience have been underscored. Life now has greater purpose and meaning.

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Today’s humans are no different from early humans in their thirst for heroes and heroic leadership. The attraction to greatness in other human beings is as strong as ever. Our goal here is to outline a set of psychological events responsible for the powerful and inescapable allure of strong heroic figures.

We propose that a complex web of phenomena exist that capture the human drive to create heroes in our minds and hearts, in storytelling, in our behavior, and in virtually every crevice of every human culture. We call this web of phenomena the Heroic Leadership Dynamic.

We use the term dynamic, and its multiple meanings, intentionally. In its noun form, dynamic refers to an interactive system or process. Used as an adjective, dynamic describes this system or process as energizing and always in motion, a system that drives people toward heroes and toward hero storytelling.

We argue that the human desire to generate heroes implicates a complex system of psychological forces all geared toward developing heroes, retaining them as long as they prove psychologically useful and, yes, even discarding heroes when they’ve outlived their usefulness.

The Heroic Leadership Dynamic can almost be described as a story in itself, with a beginning, a middle, and an end.

At the beginning sits our craving for heroes, borne out of a longing for an understanding of the vicissitudes of life. Our early ancestors gathered around fires at night for reasons that went far beyond the physical benefits produced by fire. We propose that for these early humans, the drive to create heroism in their minds, in their stories, and in their culture was as necessary for their mental and emotional well-being as the fire was for their physical well-being.

And we suggest that humans today are no different at all.

Our human craving for heroes, our need for the psychological benefits that heroes offer, and our desires over time either to retain our heroes or to repudiate them, all comprise the constellation of phenomena that are implicated in the Heroic Leadership Dynamic.

And yes, an important part of the dynamic — maybe the most important  — is that it offers a framework for understanding the drive that all of us have to become heroes ourselves, given the right circumstances.

This series is based on a chapter in our book, Conceptions of Leadership, published by Palgrave Macmillan. The citation for this chapter:

Allison, S. T., & Goethals, G. R. (2014). “Now he belongs to the ages”: The heroic leadership dynamic and deep narratives of greatness. In Goethals, G. R., et al. (Eds.), Conceptions of leadership: Enduring ideas and emerging insights. New York: Palgrave Macmillan. doi: 10.1057/9781137472038.0011

 

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Muhammad Ali: The Odyssey of a Heroic Champion

Legendary Heroes, Sports Heroes

dont-count-aliBy Scott T. Allison and George R. Goethals

Declaring oneself a hero doesn’t ordinarily do the trick. But former Heavyweight Champion Muhammad Ali was an international hero in the eyes of sports fans and ordinary citizens around the world. Ali began calling himself “The Greatest” early in his career, and clearly alienated many. Now people generally realize that his braggadocio was always part of the act, something that enabled him to perform at his best in the ring, and entertain and inspire millions.

His odyssey to heroism was complicated, but by the time of the 1996 Olympics in Atlanta, Georgia, there was no question as to which American medal winner would light the torch at that year’s Games. Two years later, it was only a bit of a surprise when corporate America fully endorsed Ali by putting him on a box of Wheaties cereal, The Breakfast of Champions. The citation on the box credited Ali’s impact in sports and beyond: “he was a courageous man who fought for his beliefs” and “became an even larger force outside the ring with his humanitarian efforts.”

When Ali, then Cassius Clay, won the heavyweight championship from Sonny Liston in 1964, large portions of white America were uneasy. Although Liston was widely associated with organized crime, and seemed like something of a thug, rumors also circulated about Clay being associated with “Black Muslims.” Many people found this truly frightening. And although Ali’s wit and boxing skills were extremely entertaining, almost as many were turned off by the talking and bragging of “The Louisville Lip” or “Gaseous Cassius.”

In short order, some of people’s worst fears were confirmed. Clay turned to Islam and took the name Muhammad Ali. He became a vocal critic of the Vietnam War and was arrested for refusing to be inducted into the armed services. Ali’s resistance o-MUHAMMAD-ALI-facebookto the draft on the grounds that he was a Muslim minister struck many as ludicrous. But he fought in court for his deferment from the army and eventually won in a unanimous Supreme Court decision. However, his legal struggles kept him from boxing for three and a half years, costing him precious time at the peak of his career. But he had proved the depth and sincerity of his beliefs. At the same time, more and more people believed that he was correct to defend African American’s rights to their own values and self-respect, and in his opposition to the Vietnamese war.

Eventually Ali got the chance to win back the boxing title he had lost while he was banned from fighting, and that he failed to regain when he met Joe Frazier in 1971. The year was 1974, ten years after he first won the title from Sonny Liston. He fought a classic battle against George Foreman in the African nation of Zaire, now called Congo. That year he was named Sportsman of the Year by Sports Illustrated and it was clear that most Americans had come to embrace a talented and dedicated athlete who had both overcome racial and cultural barriers and had the courage to define himself and to help and encourage other black Americans to do the same.

After regaining the title from Foreman, Ali fought for several more years. But the numerous punches he had absorbed during his long career made him the victim of Parkinson’s syndrome, a neurological disorder which makes motor activity, including walking and talking, extremely difficult. During his lifetime, Ali fought outside the ring for those he regards as his people, and he is a hero to most of America. His skill, his struggle, his commitment, his charm and his charisma were inspirational. He was one of the most recognized and admired people in the world. Both he and the nation have come a long way since he burst on the scene as a sassy young fighter who perplexed or repelled much of the country.  For many, he will always remain an important hero.

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Death and Heroism

Commentary and Analysis, Unsung Heroes

By Scott T. Allison

“Death throws life out of balance, and it’s up to us, the living, to try to bring that balance back.” – Rick Hutchins

Recently, I’ve been mulling over the link between heroism and death. In 2014, several events in Richmond, the city I love and call home, had me reeling. Years have passed and my heart and my head have still not yet recovered.

On May 10, 2014, two of my colleagues at the University of Richmond died tragically in a hot air balloon accident. I knew one of the women, Ginny Doyle, the Associate Head Coach of the women’s basketball team. She is described by everyone who knew her as the shining light of the university. She was a stellar athlete and even better person.

The same praise is being heaped upon Natalie Lewis, who also perished. Natalie was a natural leader, a young woman with so much promise she was named Director of Basketball Operations in her early twenties. She exuded kindness and had a smile that lit up every room she entered. These two individuals are gone but not before leaving an indelible imprint on our small but loving campus community.

I think about Ginny and Natalie the same way I think about my sister Sheree, who succumbed to cancer only a few months earlier. In a flash, our short lives can be rendered shorter than we could ever imagine. We had best be mindful about how we use what precious time we have.

I wrote about my sister and called her, “the quiet hero.” The same can be said about Ginny and Natalie. They quietly touched the lives of many people in ways that will have a ripple effect throughout eternity. Kindness begets kindness, I am sure of it.

Death has a way of humbling all of us. Before they died, it’s quite possible that few would use the ‘hero’ label to describe Ginny, Natalie, or Sheree. Part of this may be due to death heightening our evaluations of those who pass. But I also believe that death amplifies our sensitivity and appreciation of the inherent goodness in people. Death directs our attention to what really matters in life – love.

In the end, our loving actions define us.

If love is paramount, then it is especially heart-gutting when someone dies while performing an act of love. This is precisely what happened here in Richmond in late April of 2014. Eight-year-old Marty Cobb was playing outside when he saw his older sister being attacked by a 16-year-old boy. Marty rushed to help her and died at the hands of the older boy while trying to protect her. Marty’s sister recovered from her injuries. But Marty is forever gone.

It is unthinkable for a precious young boy to die from any cause, but when the boy dies while saving his sister’s life, the pain is — to paraphrase Rudy Giuliani — more than any of us can bear. Marty didn’t just live a life of a hero, as did Ginny, Natalie, and Sheree. He died a hero. There is no nobler way to go.

Marty’s selfless act of ultimate sacrifice has only compounded the outpouring of grief, love, and heartache that Richmond’s citizens are now feeling. Summing up Marty perfectly, a makeshift sign placed outside Marty’s home reads, “Pound for pound, year for year, few greater heroes if any.”

The multi-layered connection between death and heroism exists for a reason. We all are called to pause and reflect about the loving lives of those who have been suddenly wrenched from us. Their lives inspire us all because they call us all.

Three beloved Richmonders are no longer with us. Drawing attention to their immense love deepens our sadness but also instills a joyous recognition that their heroism, quiet and otherwise, is an extraordinary gift fated to reverberate throughout eternity.

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No-Mind: A Zen Buddhist Pathway to Heroism

Spiritual Heroes

William_James_b1842cBy Richard Mercer

Let’s begin with a lecture given by William James toward the end of December, 1907, in New York City.  Printed later under the title The Energies of Men, James identifies a serious, wide-spread malaise:

Most of us feel as if we lived habitually with a cloud weighing on us, below our highest notch of clearness in discernment, sureness in reasoning, or firmness in deciding.  Compared with what we ought to be, we are only half-awake.  Our fires are damped, our drafts are checked.  We are making use of only a small part of our possible mental and physical resources. 

Our natural vitality is constricted, something is missing.  Many realize how much freer their lives might be, but find they are bound in, confined by only partially understood inhibitions, routines, and habits.  Where are the keys that unlock and release our stifled energies?

James first mentions crises.  Consider this description of Lieutenant Henry Ropes of the 20th Massachusetts Volunteers at the Battle of Gettysburg in 1863 written by Captain H. L. Abbott:

(His) conduct in this action . . . was perfectly brave, but not with the bravery of excitement that nerves common men.  He was absolutely cool and collected;  . . . (his normal) slight impetuosity and excitability . . . sobered down into the utmost self-possession, giving him an eye that noticed every circumstance . . . ; a judgement that suggested in every case the proper measures, and a decision that made the application instantaneous.  It is impossible for me to conceive of a man more perfectly master of himself, more completely noting and remembering every circumstance when the ordinary man sees nothing but a tumult and remembers nothing but a whirl.

canvasLieutenant Ropes’ actions embody conduct out of the ordinary; a new way replaces the old way of doing things with a decisiveness appropriate to the moment.  His bravery is intriguing and inspiring.

James also mentions ideas — “ideas set free beliefs, and the beliefs set free our wills.”  This young soldier’s experience can be seen as illustrating a state of being summed up in the Chinese neo-Daoist concept no-mind (wuxin).  The person who experiences this is not mindless, but rather loses awkward self-consciousness and acts with appropriate and apparently effortless decisiveness.  When such an idea, like any energy releasing abstract idea, is at work in an individual’s life, its effect is often very great.  It acts as a kind of exhortation, something to inquire after, something to learn about.  It is edifying.

In the context of Buddhist thought, connected to no-mind is another animating idea–the majestic concept of Enlightenment (anuttarasamyaksambodhi).  Enlightenment in the Mahayana Buddhist view can be gradual or sudden.  It can be the result of a lifetime of good behavior marked by restraint, study, and meditation or it can be instantaneous.

Sudden enlightenment is at the heart of the Lankavatara Sutra, compiled in Sanskrit in India somewhere between 300 and 450 CE.  Brimming with invigorating ideas, it presents a remarkably modern looking psychological system suggesting enlightenment to be a healthy, human mind freed from countless abstractions and cumbersome habits.

Early in the sutra the Buddha warns Mahmati about the dangerous and delusive power of habitual reactions which are the source of greed, anger, and suffering.

So long as people do not understand the true nature of the
objective world . . . .  they imagine the multiplicity of external
objects to be real and become attached to them . . . .

CQMNbo2WEAAmHhMAnd a little later:

False imagination teaches that such things as light and dark,
long and short, black and white are different and are to be
discriminated; but they are not independent of each other;
they are only different aspects of the same thing, they are terms
of relation not of reality . . . .  Mahamati, you and all Bodhisattvas
should discipline yourselves in the realization and patient
acceptance of the truths of emptiness . . . .

Freeing oneself from stale habits of thinking and the illusions of language games, a sudden and intuitive turning about takes place in the deepest seat of consciousness.  At this moment, born from a state of mental concentration, one’s old, mortal mind is given up.

When the intellectual-mind reaches its limit . . . its processes of thought . . . must be transcended by an appeal to some higher faculty of cognition . . . .  There is such a faculty in the intuitive mind, which is the link between the intellectual mind and Universal mind.

With egotism greatly diminished and gradually disappearing, the Bodhisattva becomes master of himself and of a life of spontaneous and radiant effortlessness.

The Diamond Sutra, compiled in India in Sanskrit perhaps around 300 CE, provides a dramatic illustration of a sudden enlightenment experience.  In it the Buddha teaches Subhuti, a well-known disciple and Arhat, lessons in the perfection of wisdom (prajnaparamita) and emptiness (sunyata).  Throughout the short sutra a wide variety of important, traditional elements in early Buddhist and Mahayana thought are subjected to a pattern of deconstruction.  They are declared to be empty–not eternal verities, but relative.

Take for example the Jataka tales which were extremely popular and influential.  These are tales of the Buddha’s many, many previous lives before he became the Buddha Shakyamuni.  In a number of these he is in the form of an animal that sacrifices itself to provide food for someone who is starving.  In others he is in human form performing prodigious acts of sacrifice that include giving away possessioprajna6 ns and even family members.  Suicide to save others figures in a number of the stories.  These tales provided an hyperbolic ideal of selfless behavior for early Buddhists and Shakyamuni undoes them along with other Buddhist mainstays.

The Buddha said:  If some woman or man were to sacrifice
as many of their own bodies as there are grains of sand in
Ganges River, Subhuti, and if someone were to learn just
four lines from this sutra and teach it to others the merit of
teacher would exceed that of the others by an immeasurable amount.

At this moment, in a flash, Subhuti comprehends the new ideal.

Venerable Subhuti, listening to this was shocked into a deep
understanding of the meaning of this teaching; bursting into tears
and wiping them away as he continued to weep, he said how
well the Buddha has taught these lessons.  A new level of
cognition has been produced in me.

It is not unusual for sutras to conclude with a general enlightenment experience accompanied by universal rejoicing, but this is different–it is one disciple moved to tears.  And we’re not finished.  The explosive power of prajnaparamita’s doctrine of emptiness is frightening.  BOOM!  Everything crumbles into the rubble of paradox and relativity.

The Buddha said to Subhuti:  .  .  .  If there is a person who,
listening to this sutra, is not frightened, alarmed, or disturbed,
you should know him as a wonderful person.  Why?  Because
what the Buddha has taught as parjnaparamita, the highest
perfection, is not the highest perfection and therefore it is called
the highest perfection.

Immediately out of the ruins, however, arise two virtues that have escaped the general collapse, patience and charity.  True to form Shakyamuni says the perfection of patience is really no perfection and that’s why it’s called the perfection of patience.  The same holds for charity.  This realized, the result is wonderful.

The Buddha said to Subhuti:  When a bodhisattva practices
(patience and) generosity without depending on form, he is like
someone with good eyesight walking in the bright sunshine
–he can see all shapes and colors.

The experience is expansive.  The whole world opens up becoming fresh and new.
The idea that sparks conversion in the Lanka and the Diamond Sutra is emptiness (sunyata)–a radical relativity.  There is no Truth and that’s the Truth.  This is the perfection of wisdom (prajnaparamita).  Both sutras declare that awareness of MB-20111206-DSC_0111-530x800relativity is liberating and energizing, but at the same time a power drawing people together.  We simply see the world as it really is.  William James echoes this:

Truth happens to an idea.  It becomes true, is made by events.
Its verity is in fact an event, a process.  We say our ideas “agree”
with reality when they lead us through acts and ideas . . . to other
parts of experience . . . .  The connexions and transitions come to us from point to point as being progressive, harmonious, satisfactory.

James expresses an idea Mahamati and Subhuti might well understand but never put the way he puts it.

True ideas lead to consistency, stability, and flowing human
intercourse.  They lead us away from eccentricity and isolation,
from forced and barren thinking.

Our energies are unbound.   We arrive at the paradoxical condition of no-mind (wuxin) in which our thinking is free from attachment working smoothly at liberty to come and go en rapport with every circumstance and to render help to every person in the most appropriate way.

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This essay is Richard Mercer’s third analysis of heroism from the Buddhist perspective. His first essay focused on the Bodhisattva. Mercer has been a Visiting Instructor of English and Core (especially Edgar Allan Poe and Samuel Beckett) at the University of Richmond. He has studied Buddhism since the early 1990s. Only recently has he realized that the Bodhisattva ideal is a wonderful and practicable model to follow.

Brandon Stanton: The Hero of ‘Humans of New York’

Activist Heroes

UntitledBy Yasmine Karam

I had always been hesitant to have a personal hero, for placing any person on that pedestal seemed to imply lofty, even unattainable expectations to be met. However, after having read compiled literature on heroes, I realized I had been operating with a skewed definition of heroism, one that included the expectation (either overt or covert) of perfection from a hero. I suppose if that were true, we wouldn’t need to distinguish heroes from God.

In identifying one of my heroes, I considered the argument that “all of humanity – not just a select group of moral elite – is capable of heroism” (Allison, Goethals, & Kramer, 2017). True heroism calls for both morality and influence, but morality can be subjective. We, as individuals, prioritize different values over others based on our own experiences. As such, we have different ideas about who meets “heroic” standards. I personally have a passion for social justice, as well as an interest and appreciation for people of all walks of life. With those values and interests in mind, Brandon Stanton, the creator of the “Humans of New York” blog, is one of my heroes.

Brandon Stanton started the “Humans of New York” blog in the summer of 2010 with the intention of compiling an “exhaustive catalogue” of people in New York City by taking photos of 10,000 New Yorkers. His project quickly evolved, and he began recording tidbits from the New Yorkers he photographed. These quotes and short stories give a glimpse into the lives of the people he photographs, and provides the blog’s followers with inspiration, compassion, and often a good laugh.

Today, the blog maintains 17.18 million followers from all around the world. His work is fascinating in part because it challenges viewers to acknowledge that no matter how we perceive people at first sight, we can never know their unique experiences and how we may be able to relate to them. His daily posts on my newsfeed serve as a constant reminder for me to resist the urge to hastily judge others. It is also important to note that the blog does not engage in partisan rhetoric, a practice that I feel often further polarizes us.

In 2016, the Internet and social media are some of the most powerful vehicles for social movements and influence. The vignettes of human experience Stanton carefully crafts reflect that he is “not only…powerful and charismatic,” Untitled2but “held in fascination by a strong faith,” which in turn “awaken[s]” a similar faith in his 17.18 million followers (Allison, et al 2017). As such, Stanton seems to have recognized the power and responsibility of his role in promoting social change. While I have followed and enjoyed his blog for a few years now, it is Stanton’s most recent posts that make him a hero for me.

With the recent tensions in the Middle East bringing an influx of Syrian refugees to the US, many Americans are giving in to fear of the unknown and resisting our nation’s efforts to provide aid to the refugees. Brandon Stanton traveled to the Middle East and began photographing and interviewing displaced Syrians, Muslims, and other Middle Easterners, illuminating the humanity of their experiences. In other words, Stanton showed us all that these refugees are not a mob to be feared or shunned, but individual human beings in need of our acceptance and help. After awakening compassion and concern in his followership, Stanton took the next step and organized enormously successful fundraising efforts for many of the families he met overseas.

Finally, Stanton’s most recent post broke his general protocol of posting photographs and snippets – It was an open letter to Donald Trump opposing his racist, violent, and ignorant rhetoric. In the most traditional sense of the term, Brandon Stanton is a hero to all of us Americans terrified of the implications of a Trump presidency that has become less and less impossible. He understands that his blog can be used as a powerful weapon in the battle against Trump and the ignorance that fuels his supporters’ loyalty, defining his public opposition not as a “political decision, [but] a moral one.”

Brandon Stanton’s understanding of and appreciation for people continues to give us a daily dose of laughs, empathy, and exposure to new ideas. It is his willingness and dedication to using his influence to inspire social change, however, that makes him a hero.

References

Allison, S. T., & Goethals, G. R. (2017). The hero’s transformation. In S. T. Allison, G. R. Goethals, & R. M. Kramer (Eds.), Handbook of heroism and heroic leadership. New York: Routledge.

Allison, S. T., Goethals, G. R., & Kramer, R. M. (2017). Setting the scene: The rise and coalescence of heroism science. In S. T. Allison, G. R. Goethals, & R. M. Kramer (Eds.), Handbook of heroism and heroic leadership. New York: Routledge.

Allison, S. T., Goethals, G. R., & Kramer, R. M. (Eds.) (2017). Handbook of heroism and heroic leadership. New York: Routledge.