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The COVID-19 pandemic has resurfaced challenges to gender equality and gender relations both worldwide and in Norway. There have been massive public discussions on social media platforms, highlighting the potential of analysing public discourses in a non-reactive manner (Rauchfleisch et al., 2021). Further, discourses from social media may affect cultural representations and broad discourses in society (Rambukkana, 2015), such as that related to gender. In this article, by studying the Norwegian Twitter users' discussion on gender as related to COVID-19 pandemic, the authors will examine the everyday gendered discourses.

Data for this project were collected from the social media platform Twitter. The authors conducted the search on 16th November 2020, and that resulted in a total of 485 results, inclusive of both original tweets and replies. The data were analysed qualitatively using thematic analysis.

The thematic analysis of the tweets revealed three main categories which were mirrored in recognisable and widespread discourses about gender: (1) stereotypical gendered behaviours, (2) construction of masculinities and (3) othering. The authors argued that the stereotypes on gendered behaviour, traits and ideology together attribute to the maintenance of unequal gender structures.

This article explored discourses on gender on Twitter, the networked public sphere of Norway during the COVID-19 pandemic. Given that discourses both reflect and shape social configurations, they have the power to shape gender realities. With the transcendence of social media across geographic boundaries, the authors’ findings are relevant both for Norway and globally.

The peer review history for this article is available at: https://publons.com/publon/10.1108/OIR-08-2022-0482

The rise of “strong man” politics in the Philippines brings attention to manhood narratives. Machismo remains a strong presence in the upper echelons of society, despite gender equality initiatives and a strong feminist movement. With Rodrigo Duterte portraying the “father-figure” of the nation, one questions what this type of manhood means for the Filipino family.

This study traces the construction of Filipino manhood in relation to the country’s strongest unit of the family. Utilizing a systematic review of seminal outputs on masculinity, this piece explores the definition of Filipino manhood using texts from various Filipino gender and development scholars. Sikolohiyang Pilipino or Indigenous Filipino Psychology frames the identified themes that surround the image of a Tunay na Lalaki or True Man. The labas (outer world) and loob (inner self) are then framed in relation to Filipino men’s roles. Intersections between one’s peer group, socio-economic class, and the situation in the global migration context inform the formation of one’s labas (outer self/identity). The findings indicate that Filipino manhood traits, as seen in one’s loob (inner self) contextualize one’s understanding of manhood’s construction as familial. By unearthing the nuances of manhood in the archipelago, this chapter showcases masculinities from the subaltern and purports possible ways of decolonizing “from below.”

The narrative of The Americans weaves together a spy thriller and a family drama, though it drives home the inseparability of the political and the personal through the lives of the central characters, Philip and Elizabeth, a couple whose marriage is a cover for their work as Soviet spies. This chapter provides a queer reading of their marriage, drawing from the real history of the Cold War politics of sexuality that associated American values with the hetero- and gender normative, white, and middle-class nuclear family. In contrast, the Soviet Union was understood to have disrupted this natural order by installing the state as an overbearing patriarch. Philip and Elizabeth’s fictional cover as a nuclear family requires them to perform American marriage, family, and selfhood. In doing so, they reflect the centrality of the family in America’s Cold War self-image in which the family serves as the anchor of the American order, enabling economic and political self-sufficiency. Their performance of the family challenges our ability to differentiate between real, authentic family that can serve as the legitimate source of social reproduction and between the counterfeit, fake family that disrupts the social order. The queer family, refusing to be placed beyond realm of the political by the moral language of family values, subverts our ability to distinguish between genres since the family drama is already a political thriller.

Women working in public relations (PR) in the 1990s developed the power of metamodern pragmatism to avoid being constrained in this decade of contradictions.

This was a time of promise for female empowerment and careers. The PR industry in Britain had quadrupled in size, yet increased feminisation and professionalisation did not resolve gender inequity. Indeed, alongside the existence of ‘old boys clubs’ and hedonistic macho agencies in the industry, the 1990s offered a lad's mag culture and an AbFab image of PR.

An original collaborative historical ‘Café Delphi’ method was developed using three themes (sex, sexuality and sexism) to explore women's careers and contributions in the expanding and increasingly powerful field of PR in the United Kingdom during the 1990s. It built on feminist critique of the industry and paradoxical portrayals of women resulting from significant changes in media, popular culture and a pluralistic marketplace.

Individual and collective experiences of women working in PR at the time reveal the power of attitudes to affect their ability to achieve equality and empowerment. Women navigated tensions between the benefits of accelerated pluralism and the patriarchal resistance in the workplace through performative choices and a deep sense of pragmatism.

The purpose of this study is to advance knowledge on the gender-specific conditions that lead to higher entrepreneurial activity (EA) in challenging contexts by examining the interdependencies between several cognitive dimensions (perceived opportunities, perceived capabilities, being undeterred by fear of failure, knowing an entrepreneur who started a business because of the pandemic) and one cultural dimension (masculinity) and their relationship with EA of women and men during the COVID-19 pandemic.

Using data from the Global Entrepreneurship Monitor’s special report “Women’s Entrepreneurship 2020/21: Thriving Through Crisis” for 43 countries, this study uses fuzzy-set qualitative comparative analysis to assess complex causal conditions.

Results revealed six different causal configurations leading to high female EA and the same number leading to high male EA during the COVID-19 pandemic. Although half of these configurations are gender specific, this study found several similarities in the complex conditions leading to the same outcome for women and men. The specific dimensions of perceived opportunities and knowing an entrepreneur who started a business because of the pandemic were crucial for both genders. Still, the latter is particularly important for women. Masculinity orientation was only relevant in the male sample.

Despite the remarkable growth of the research on gender and entrepreneurship over the past years, there is still limited knowledge on what leads to women and men’s EA in times of crisis. This study's results advance the understanding of gender differences and similarities regarding the complex conditions that favour EA under highly challenging circumstances such as the ones imposed by the COVID-19 pandemic crisis.

This study aims to examine the impact of conscious and unconscious processes on risky investment intention. In this framework, the effect of individual cultural values and phantasy on risky investment intentions was investigated. In addition, the mediating role of phantasy in the relationship between individual cultural values and risky investment intentions was also analyzed.

Data were collected between May 14, 2020 and June 01, 2020, when our graduate students voluntarily shared the online survey link on their social networks. In this way, 1,934 people in total answered the questionnaire. To test the study model, structural equation modeling (SEM) was performed using the AMOS program. In addition, ANOVA and independent sample t-test analyses were conducted using the SPSS program to analyze whether individual cultural values and risky investment intent differ according to demographic variables.

According to the analysis results, power distance, collectivism, masculinity and long-term orientation are seen as antecedents of phantasy. While a positive relationship was found between power distance, collectivism and risky investment intention, a negative relationship was found between uncertainty avoidance and risky investment intention. Statistical findings regarding the mediating effect of phantasy on the relationship between individual cultural values and risky investment intentions were also determined. In addition to these, the differences in individual cultural values and risky investment intentions according to age, education level, sex and marital status were investigated. Individuals with the highest uncertainty avoidance level were in the 41–50 age group. Individuals with the highest long-term orientation level were individuals aged 41 and over. Individuals with the lowest risky investment intentions were in the +51 age group. Collectivism and power distance did not differ according to age. There were no differences in the relevant variables according to the level of education. Males have higher levels of risky investment intention, power distance, masculinity and collectivism than females, and married individuals have higher levels of uncertainty avoidance, masculinity and collectivism than singles.

This study is the first to investigate the impact of conscious and unconscious processes on risky investment intentions together. On the other hand, the number of studies empirically investigating the relationship between phantasy and risky investment intention is quite limited, and the authors have also provided the findings for the existence of a relationship between these two variables.

This study aims to examine the effects of pathos in sustainable brand stories featuring masculinity on brand masculinity and men’s sustainable brand attitude using Aristotle’s rhetoric theory.

Three independent online experiments (N = 398; N = 216; N = 247) were conducted to observe how participants responded to a sustainable brand story. Data collected through a post-experimental survey were used to test the proposed model. Research hypotheses were inspected using SPSS.

The authors reveal brand masculinity is influenced by varying degrees of pathos: participants who read stories with all three pathos elements (metaphor, humor and empathy) demonstrated the highest level of perceived brand masculinity. Male consumers showed more positive attitudes toward masculine sustainable brand stories than feminine ones. The authors also identify the moderating effect of consumer generation: Gen Z (versus Gen Y) consumers demonstrated stronger character identification with hybrid masculinity (versus hegemonic masculinity) sustainable brand stories, resulting in more favorable sustainable brand attitudes.

The study provides a new angle for exploring the relationship between gendered sustainable brand stories and sustainable brand attitudes. It is the first (to the authors’ knowledge) that links Aristotle’s rhetoric theory to brand gender research, and it empirically demonstrates how male consumers from different generational cohorts respond to different masculinity strategies used by sustainable brands.

This chapter analyzes how the macro-environment determines corporate dividend decisions. First, political factors including political uncertainty, economic policy uncertainty, political corruption, and democracy may have two opposite effects on dividend decisions. For example, firms learn democratic practices to improve their corporate governance, but dividend policy may be the outcome of strong corporate governance or the substitute for poor corporate governance. Second, firms in countries of high national income, low inflation, and highly developed stock markets tend to pay more dividends. A monetary restriction (expansion) reduces (increases) dividend payments, as economic shocks like financial crises and the COVID-19 may negatively affect corporate dividend policy through higher external financial constraint, economic uncertainty, and agency costs. On the other hand, they may positively influence corporate dividend policy through agency costs of debt, shareholders' bird-in-hand motive, substitution of weak corporate governance, and signaling motive. Third, social factors including national culture, religion, and language affect dividend decisions since they govern both managers' and shareholders' views and behaviors. Fourth, firms tend to reduce their dividends when they face stronger pressure to reduce pollution, produce environment-friendly products, or follow a green policy. Finally, firms have high levels of dividends when shareholders are strongly protected by laws. However, firms tend to pay more dividends in countries of weak creditor rights since dividend payments are a substitute for poor legal protection of creditors. Furthermore, corporate dividend policy changes when tax laws change the comparative tax rates on dividends and capital gains.

As women’s position in the economy and society is often explained by cultural factors, this study aims to verify whether the observed changes in female empowerment in the region of Central and East European (CEE) countries of the European Union (EU) are associated with masculinity as a cultural trait.

The authors apply the k-means clustering method to group CEE countries into clusters with similar levels of female empowerment in two time points – 2013 and 2019. Next, the authors examine the clusters and cross-reference them with the national culture’s masculinity to explore the interrelations between female empowerment and cultural traits in the CEE countries and their development in time.

The analyses reveal that female empowerment is not uniform or stable across the CEE countries. The masculinity level is not strongly related to women’s position in these countries, and changes in female empowerment are not closely linked to masculinity.

Despite the tumultuous history of women’s empowerment in the CEE countries, the issues related to gender equality and cultural traits pertaining to the region are relatively understudied in the literature. By focusing on the CEE region, the authors fill the gap in examining the independencies between female empowerment and cultural masculinity.