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This study aims to explore the relationships between gender, gender identity and Word of Mouth (WOM). There are three objectives of this study. The first was to observe the impact of gender identity on WOM. The second was to examine the mediation role of self-brand connection (SBC) bridging the relationship between gender identity and WOM. The final one was to test the moderating role of gender.

The conceptual model was tested by analyzing data collected via Mturk from Americans participants who use Airbnb. Confirmatory factor analysis was conducted to evaluate the psychometric property. To test hypotheses, the structural equation model was assessed. Further, Hayes’ PROCESS was adopted to examine the mediation role of SBC. The moderation role of gender was examined by the chi-square difference test.

The research outcomes elucidated that feminine gender identity exerted a noteworthy influence on WOM communication, whereas masculine gender identity appeared to bear no significant impact on WOM. It was determined that SBC operates as a potent mediator bridging the relationship between gender identity and WOM. Gender did not demonstrate a significant moderating effect on any part of the WOM communication pathway in the context of this study.

The conclusions drawn from this research underscore that practitioners in the field of brand management should not overlook the crucial role of consumers' gender identity. It is imperative to cultivate robust, positive relationships with consumers as a strategic measure to engender favorable WOM communication.

This investigation distinguishes itself as one of the relatively scarce studies interrogating the relationship between gender identity, gender and WOM, specifically through the mediating lens of SBC. Consequently, the discoveries made herein have the potential to furnish unprecedented insights into comprehending consumer behavior in the hospitality industry with respect to WOM communication, particularly as it pertains to the dimension of gender identity.

Gender-diverse people experience unique cultural and interpersonal stigma in mainstream society and sometimes within their own communities; they face allegations of inauthenticity based on their nonconformity to either cisnormative or transnormative gender regimes. Based on 21 in-depth life history interviews, we unveil the intricate interactional process of negotiating identity and authenticity in the biographical work of gender-diverse individuals. In this study, gender-diverse people engaged in a “gender audit” with their gender-diverse interviewer. Gender audits yield verbal performances of gender with oneself and others. Ambiguity was “accounted for” or “embraced and created” in their biographical work to organize their life stories and undermine binary essentialism – a discourse that was “discursively constraining.” Gender audits took place in participants' day-to-day lives, either through self-audits, questioning from others, or both. In the final analysis, we assert that we all engage in gender auditing. Gender audits are intersubjective sites of domination, subordination, resistance, and social change. Gender diversity, then, can be viewed as a product of gender in flux.

Anyone who has recently watched television or movies can tell you that transgender, gender nonbinary or gender expansive people are becoming more visible in these media. This trend reflects the reality that younger generations are increasingly identifying with more fluid and nonbinary gender and sexual identities and are progressively expressing those identities in a more flexible and changing manner (Herman et al., 2022; Wilson & Meyer, 2021). Unsurprisingly then, those individuals are also more visible at work, including in workplaces with employer-mandated dress codes. Indeed, in 2020 the US Supreme Court decided a case involving a transgender woman, Aimee Stephens, who was fired because her employer, a funeral home, required her to conform to its gender-binary dress policy and wear clothing mandatory for people assigned male at birth, rather than appropriate for her female gender identity ( Bostock v. Clayton County, 2020).

However, as the description of Aimee Stephens's own experience illustrates, often these employer appearance codes are based on a binary and fixed conception of gender and gender identity and expression at odds with the increasing number of workers who do not identify within those rigid parameters. Moreover, even when an employee, like Aimee Stephens herself, could have fit within her employer's dress code, the improper application of that policy to her, or employer concerns about customer or co-worker discomfort with an employee's appearance under the policy may mean that a worker's identity and expression may still conflict with a workplace appearance code. For gender nonbinary or nonconforming individuals, these complications are magnified.

This chapter explores the practical problems and barriers that employer dress codes have on employees whose gender identity and/or presentation move beyond the traditional male/female binary. Using insights from queer theory, gender expansive employees serve to interrogate fundamental assumptions behind workplace dress policies and the formal and informal ways in which these policies are policed. The chapter will explore that discordance, examine possible employer resolutions, and evaluate the strengths and weaknesses of those responses.

The purpose of this paper is to examine the identity work undertaken by female next generation to navigate (in)visibility in family businesses with male successors. To enhance understanding of gendered identity work in family businesses, the authors offer important insights into how female next generation use (in)visibility to establish legitimacy and exercise power and humility in partnership with male next generation in their family business.

This empirical qualitative paper draws upon in-depth interviews with 14 next generation female leaders.

This study offers a model to show how female next generation establish their legitimacy amongst male next generation in power via a careful balancing act between vying for visibility (trouble) and forgoing visibility (exclusion). These female next generation gained acceptance by endorsing their own leadership identity and exercising humility in partnership or by endorsing their brother's leadership identity and exercising power in partnership.

This study highlights the need for the incumbent generation to prepare successors, regardless of gender, via equal opportunities for business exposure and leadership preparation. This study also shows that vocalizing female-centric issues and highlighting hidden power imbalances should be led by the entire management team and not simply delegated to a “family woman” in the management team to spearhead.

This study advances understanding of gender dynamics and identity in the family business literature by identifying specific strategies utilized by female next generation to navigate (in)visibility in family businesses with male successors.

Transgender and gender diverse (TGD) individuals who choose to begin a gender affirmation journey often find the experience challenging. This can be a highly stigmatized process, and TGD consumers must strategically interact with brands and products to successfully construct authentic identities. Therefore, the purpose of this study was to obtain a better understanding of the TGD individual’s identity transformation within the consumption context.

Interviews were conducted with 27 TGD individuals about their gender affirmation journeys. The process of in vivo coding and thematic coding were applied for inductive analysis. Through subsequent analysis, parities with concepts from stigma management theory and Alvesson’s (2010) self-identity metaphors were identified.

The results of this study illustrated seven themes of TGD consumption patterns in relation to the gender affirmation journey. Awakening marks the watershed realization of a TGD identity, a cessation of some consumption habits and an emergence of new ones. Exhibiting is a form of information control and often transpired with new clothing purchases. Shifting one’s name and pronouns on identification documents is a means of covering. Remaking typically involves the procurement of medical services such as hormonal prescriptions and/or surgical procedures. Disclosing to individuals in one’s reference groups is a method of assessing (and maintaining) the wise, the curious and the oblivious. Rebelling against the stereotypes of masculinity and femininity in media portrayals and leisure activities is a technique to express one’s eccentricity and quirkiness. Finally, releasing describes the potentially waning TGD label and a somewhat stabilizing pattern of consumption. A model of TGD consumers is presented, and key assertions are discussed.

The variety and complexity of consumer purchases associated with gender affirmation journeys were investigated, and it was revealed that many of these consumption choices aided in the TGD individual’s stigma management as well. The key assertions presented here progress the literature on gender affirmation journeys by predicting patterns of consumption.

The article aims to present a new aspect of “the emergent identities” in Thailand with a correlation between morality and religiosity. The research deals with the perception of 65 Thai male-to-female transgender sex workers who are currently working in sex tourism in Pattaya and Bangkok. This article explores the role religion plays, the linkages between sexualities, and the potential for Thai Theravada Buddhist individuals to understand the way that they cope with life and interpret its meaning among these sexual minorities. Finally, the article shows how Thai marginalized Theravada Buddhists are negotiating their gendered religious spaces in Thailand.

The study investigates perceptions of religion and its role in the lives of Thai Buddhist male-to-female transgender sex workers. Almost all the qualitative data was collected sequentially through (1) focus group discussions, (2) small group discussions, and (3) in-depth interviews. All interview sessions took place over six months in 2019. The researcher is a native Thai speaker and conducted the interviews in Thai with selected sex workers over 20 years old who have at least one year of experience engaging in sex work.

The research found three principal characteristics of “lived religion” in which emergent identities negotiate sexuality and morality: (1) Buddhist dequeering (the way Buddhism operates conservatively to reinforce heteronormativity), (2) queering Buddhism amidst multiple oppressions (how Buddhism operates to complement queer identity and empowerment), and (3) queering Buddhism as enlightenment (Buddhism with an emphasis on “practice” and “spiritual development”). The paper discusses how institutional Buddhism creates and recreates gendered identities in complex ways.

The article shows how Thai marginalized Theravada-Buddhism are negotiating their gendered religious spaces and “buy” the right to sexual and anatomy within their families and society by providing financial support, engaging in religion practices, donating in social charity projects base on their faith and capacity.

The paper is supporting human right movements and dignity for sexual minorities gay, lesbian, bisexual, transgender questioning, intersex (LGBTQI+) in Thailand. The paper also promotes equality to all human beings and shows a struggle for the basic human rights of sexual minorities in religion. The paper is raising awareness to religion's rights for all to look beyond distinctions of gender and class which may help to shape future history.

This article examines how Thai transgender sex workers utilize the non-essentialist philosophy of Theravada Buddhism. The paper finds that respondents are negotiating their religious spaces through the linkages among their gender, body, embodiment, identities, and sexualities. Despite most respondents believe that being born “a kathoey” as a result of bad karma, they use the Buddhist teachings of karma to explain their identities and even to lead a meaningful life to gain more merits for a better rebirth.

Thailand still lacks research on queer spiritualities and Buddhism. The article has seen challenges to the human rights of sexual minorities in religion. The solution is to increase awareness of the concepts of sex, gender, and sexualities and broaden the understanding of “endless performativity” and “gender diversification” (Butler, 1990) for gender sensitivity and gender responsiveness in creating “social equality” for all member societies in public campaigns, and media launched by the state and NGOs.

This paper critically examines the effectiveness of male anchor in cross-gender endorsements and questions whether it can truly deliver positive outcomes for advertisers in the context of live streaming. It explores the underlying mechanisms of this effect by examining the mediation effect of perceived gender-identity incongruence and the moderation effect of anchor presence.

Three experiments are conducted to examine the effect of cross-gender endorsement on purchase intention.

The findings from three experiments provide empirical evidence that the endorsement of female-gendered products by male anchors leads to a significant decrease in the evaluation of these products among female consumers. This negative effect is mediated by a sense of gender-identity incongruence experienced by female consumers. Furthermore, the study demonstrates that female customers exhibit higher purchase intent for female-gendered products endorsed by male virtual anchors compared to real anchors; however, the same pattern was not observed in the case of female anchors.

This paper empirically examines the possible negative effects of the male anchor endorsement in the live streaming context. It reveals the underlying mechanism of this negative effect, and how the virtual “presence” take a role in this underlying mechanism.

All gender identity is socialized, but anything gendered feminine is marginalized. In the United States, we live in a patriarchal culture that is bounded by binary gender identity. Up to this point, work on gender and education leadership has remained within the bounds of patriarchy, and thus been confined to binary, hierarchical gender definitions. This study pushes past prior work to advance a more complex and messy understanding of how identity impacts aspiring leaders in their careers. Using Carol Gilligan and Snider (2018) Listening Guide Method, this study of 18 aspiring school leaders of different gender identities, sexual identities, and races focuses on how gender identity and gender performance impact school leaders' career trajectories. A key finding of this study is that women, regardless of race or sexual identity, have difficulty finding mentors while men, regardless of race or sexual identity, are tapped by schools leaders and offered mentoring opportunities. This chapter posits a new framework for mentoring that will lead to more liberatory pipeline structures.

This paper aims to interpret the multidimensional Asian American identity of immigrant Indians in terms of pan-ethnicity, gender and religion.

The social construction and experience of race in the US and the intersection of multiethnic Asian American identity with race, gender and religion will be used in critically commenting on the interview of primary ethnic identity of Indian Americans including the pan-ethnic identity of Indians in the US as Asian Americans, the Mar Thoma Church community, the second-generation Patel family's union formation in terms of gender identity.

The future directives include Asian American Movement (AAM) which is trying to incorporate Indians as pan-ethnic identity assimilation and the process of holding American identity as primary identification of Indians.

Policy recommendations are that the US Census Bureau should include Indian Americans as separate ethnic identity for Indian immigrants like the Chinese Americans. USCIS (US Citizenship and Immigration Services) should reform policies to include the wives of H-4 visa holders. The Department of Homeland Security (DHS) should provide secure living environment for Indian immigrants. The US Department of Labor should provide equal opportunities for women in their immigration policies.

This paper will critically analyze the interview results of primary ethnic identity and justify the hypotheses of Asian American identity of Indians, whether (1) they merge with the American identity as part of cultural assimilation or (2) retain their Asian identity beyond Americanized identity or (3) go beyond both American and Asian identity to restate their Indian ethnicity.