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This paper aims to discuss the first effort to examine the relationships between satisfaction, the four loyalty phases, fortitude, and a sense of virtual community.

Oliver proposed an innovative framework to explain the relationships between satisfaction, loyalty, fortitude, and a sense of community.

Analysis of questionnaire responses of 493 customers of banks and credit unions indicated that satisfaction, cognitive, affective, conative, and action loyalty are positively related to fortitude.

The Beyond Loyalty Model (BLM) does not address important strategic issues often associated with loyalty, such as firm profitability, complaint resolution, and firm profitability.

This research is the first to find that customers of financial institutions acquire satisfaction and strong loyalty ties with their bank or credit union after dealing with their financial services provider for a relatively short period of time. Thus financial institutions should consistently seek relationship-building opportunities from the outset of their relationships with their customers.

The resulting Beyond Loyalty Model (BLM) improves upon the American Bankers Association ' s ABA Financial Client Satisfaction Index, and is a means by which financial institutions can monitor and enhance the satisfaction, loyalty, and fortitude of the customers of financial institutions. Further, the increasing acceptance of virtual banking calls for additional study of this area.

The purpose of this paper is to test Oliver’s two-dimension (fortitude and community/social support) product loyalty framework.

Oliver categorized each of the two dimensions into high and low, creating a two-by-two framework: low fortitude and low-community/social support (Product Superiority group); low fortitude and high-community/social support (Village Envelopment group); high fortitude and low-community/social support (Determined Self-isolation group); high fortitude and high-community/social support (Immersed Self-identity group). The paper uses two samples. The sample from Study 1 was season ticket holders (n=199) of a West Coast (USA) Major League Baseball team. Results indicated preliminary support for Oliver’s four groups and good psychometric properties of the fan community scale and the individual fortitude scale (IFS). Study 2 focussed on attendees (n=458) at two East Coast (USA) Major League Baseball venues.

The multivariate GLM indicated significant differences among Oliver’s groups, but the variance explained was small on past, current, and future attendance. However, in terms of actual games attended, the Immersed Self-identity group attended between 2.5 and 3 times as many games as the Village Envelopment group over the two years, and more than twice as many games as the Product Superiority group. The groups differed substantially on consumption of product extensions: 22.5 percent of the variance in merchandise purchasing was explained by the grouping, 31.9 percent of broadcast media consumption, and 24.9 percent of print media consumption. In all cases, those in the Immersed Self-identity group consumed significantly more than the Product Superiority and Determined Self-isolation groups.

The paper reveals that sport marketers can focus on the Immersed Self-identity segment as the segment most likely to consume the product, repurchase, and purchase product extensions.

In the wake of the extraordinary financial scandals that both preceded and followed the September–October Financial Crises of 2008, discussions about the executive virtues of honesty and integrity are no longer academic or esoteric, but critically urgent and challenging. As representatives of the corporation, its products and services, corporate executives in general, and production, accounting, finance, and marketing executives in particular, must be the frontline public relations and goodwill ambassadors for their firms, products, and services. As academicians of business education, we must also analyze these corporate wrongdoings as objectively and ethically as possible. What is wrong must be declared and condemned as wrong, what is right must be affirmed and acknowledged as right. We owe it to our students, our profession, our stakeholders, and to the business world. Contemporary American philosopher Alasdair MacIntyre (1981) proposes the issue of morality in a threefold question: Who am I? Who ought I to become? How ought I to get there? The answer to every question refers to the virtues, especially to corporate executive virtues. This chapter explores corporate executive virtues, especially the classical cardinal virtues of prudence, temperance, fortitude, and justice as defining and enhancing corporate executive life.

The purpose of this paper is to identify the practical value and leadership applications of the 12 virtues of the Lakota (Sioux) nation and their importance for ethical leaders in the modern world.

This paper describes and briefly summarizes each of the 12 Lakota virtues and presents parallel insights from the leadership literature in summarizing the ethically-related nature of the Lakota virtues.

The paper demonstrates that scholars in leadership affirm that the Lakota virtues have parallel scholarly support as important factors in ethical leadership.

The paper affirms the importance of virtue-based leadership principles as a useful approach for modern leaders and demonstrates the wisdom and practical value of traditional Lakota perspectives. The opportunity to focus on the importance of virtue-based ethical leadership is reinforced.

Today’s current and would-be leaders can benefit by comparing their own perspectives about leadership with the 12 Lakota virtues. By examining their own behaviors and comparing them with the Lakota virtues, leaders and those who wish to lead can increase their understanding of the value of these virtues in the leader-follower relationship.

The Lakota (Sioux) nation represents a noble people who were feared and respected. As Native Americans, the virtues of the Lakota nation greatly influenced the culture of this once great community of people, and the virtues that guided them and that continue to influence them today have practical value for modern society.

Little has been written in the management literature about the practical application of Native American virtues and values and the opportunity to revisit the implications of the Lakota virtues adds to the leadership literature and provides insights about this people.

Purpose – This chapter illustrates how female university kendo club members participate in kendo-related hegemonic drinking in formal (heterosocial) and informal (homosocial) club settings. An alternative perspective on gender relations and identity politics in Japan is outlined in this chapter by describing the significance of hegemonic drinking for female kendo club members within homosocial spaces.

Methodology – As a participant-observer, an ethnographic method was applied for an 18-month period as a quasi-member of a Japanese Sports University Kendo Club. Key to accessing the female members' lived experience was the primary author's participation in daily training and the consumption of alcohol in various kendo spaces. The data discussed in this chapter were collected via semi-structured interviews, daily self-reflexive descriptive field notes and ethnographic interviews.

Findings – Hegemonic drinking practices in heterosocial university kendo club spaces encompass networking opportunity, transference of knowledge, and fortitude building, all of which are systemized to support the advancement of male members. Although female members are relatively obscured in heterosocial spaces, women mimic and engage in hegemonic drinking practices in homosocial settings to substantiate meaning to their membership.

Research limitations/implication – Research that engages with the intersection of sport and gender needs to consider aspects of social interaction not only of the physical component of the sport but also the other day-to-day activities related to it. The examination of women and kendo-related hegemonic drinking in this chapter provides an insightful perspective and highlights the value of the ethnographic method in unexplored places of enquiry integral to researching physical cultures and body politics in Japan.

John Locke′s political economy lends itself to conservative, liberal and radical interpretations that frame the conceptual ambiguities that still shape our debates over government′s proper economic functions. Suggests that “masculinity” was a powerful undercurrent in Locke′s thought which linked these ambiguities and makes them explicable. In short, Locke′s political economy was a “gendered” one which juxtaposed Enlightenment hopes that “manly” men could balance freedom and equality, labour and prosperity, and political order, to ancient misogynist fears that “effeminate” men caused chaos when freed from political constraints. Ultimately, Locke′s scepticism resulted in a heavy investment in political prerogative which has been parlayed into twentieth century political hegemony.

Given the special challenges identified for businesses and health systems during a pandemic, the authors look in this chapter at various qualities and virtues that enable flourishing post pandemic. The classical virtues of humility, fortitude, and patience are discussed alongside others more specific to a post pandemic situation – endurance, adaptability, flexibility, and toughness – and necessary for sustaining healthy businesses and profitable health systems.

Having in mind how principles and practices can be value-driven and people-centred, the authors review the ethics and principles that have guided major medical decisions over time. Several of these are insufficient for human flourishing or eudemonia and, if the authors are to ensure that foundational principles for business and healthcare are fully oriented to moral ends, then a greater turn towards the right ethical standards for all human actions is important post pandemic.

In this chapter, the authors reflect on varying personal narratives of the pandemic experience, as well as the chapter content of the book contributors, to suggest collective lessons for humanity. The authors conclude that increased flexibility, with new ways to be accountable, sustainable, and ethical, is essential. The authors also identify that, to meet the challenges of remote working, including working from home, more team spirit, solidarity, and loyalty are needed.

Education towards understanding the ethical foundations of responsibility and sustainability is important. It would enhance the acquisition of virtues that move emotions, knowledge, choices, and action towards promoting the flourishing of and protecting human beings, human society, and planet, and towards increasingly orienting business profits towards the good.