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Self-disgust appears to be a prominent feature in anorexia nervosa (AN), which might help explain why AN is often such a persistent disorder. Little is known about how this emotion can impact on recovering from this disorder. This study aims to develop our understanding of how people experience the emotion of self-disgust after physical recovery from AN.

Twelve female participants who reported previously having had a clinical diagnosis of AN but had physically recovered according to their EDE-Q scores took part in a semi-structured interview to explore their experiences of recovery and the role self-disgust played within this. Interpretative phenomenological analysis was used to explore the data.

Three themes were identified within the data to explain the experiences of self-disgust in those with AN: continued self-disgust following physical “Recovery”, multiple manifestations of self-disgust in recovery and increasing self-disgust in recovery as a driver for relapse.

Self-disgust was something each participant appeared to experience often, despite being physically recovered from AN. Disgust-based reactions to the self are enduring and highly resistant to change even whilst other aspects of the disorder become less potent. Self-disgust is multi-faceted and may trigger relapse as the signs of improvement and behaviours inherent in recovering were generally viewed as disgusting to the individuals.

Self-disgust is an emotion that continues to affect people with AN despite physical recovery. The recovery process itself is not linear and self-disgust is enduring and may cause those affected to relapse. Considering this emotion within therapeutic intervention may encourage those with AN to accept their recovered self.

The body has been one of the central tools in analysing connections between sport and postcolonialism in India, given how sport was an essential part of the colonial ‘civilising’ mission, which involved disciplining and controlling Indian bodies. Any discursive understanding of sport and postcolonialism in India must consider how it relates to existing concepts of the body and shapes the experiences of the people involved in it – acknowledging not just the power of colonialism in moulding sporting experiences but also the force of internal hierarchies that exist in Indian society. This chapter explores the experiences of students who studied in higher educational institutions in Kerala under the ‘sports quota’, a system that reserves seats in colleges/universities for high-performing sportspersons in India. Through their interviews, the sustained exclusion of the sporting body in contemporary Indian pedagogy is illustrated here. Specifically, the continuing prevalence of the colonial emphasis on the sporting body, as one whose strength and instrumentality are paramount, as well as its corollary postcolonial position, which treats this sporting body as inferior to the ‘refined mind’ of studious pupils, can be observed. Approaching the sports quota with a decolonising lens would require re-examining the disembodied nature of pedagogy in India’s higher educational institutions, acknowledging sporting students’ lived experiences, and a seamless integration – as opposed to separation/exclusion – of the sportsperson into higher education.

The purpose of this paper is to investigate the moderating role of cultural factors (concern for face and stability of attribution) in the relationships among service recovery quality, postrecovery satisfaction and repurchase intention. Based on the politeness theory, this paper proposes a theoretical model for understanding how concern for face and stability of attribution may affect collectivists’ consumption behavior.

Data were collected in a field survey of 600 Hong Kong consumers who had experienced a telecommunications service failure. Partial least squares structural equation modeling (PLS-SEM) was used to test the theoretical hypotheses.

A cultural factor of concern for face is found to negatively moderate the relationship between service recovery quality and postrecovery satisfaction. Face also positively influences the relationship between postrecovery satisfaction and repurchase intention. Another cultural factor, stability of attribution, is found to negatively moderate the relationship between service recovery quality and postrecovery satisfaction and to negatively moderate the relationship between postrecovery satisfaction and repurchase intention.

This study contributes to the understanding of the relevance of concern for face and stability of attribution in collectivists’ consumption behavior. The findings have significant implications for managers in a position to exploit the cultural value mechanisms of collectivist consumers.

To the best of the authors’ knowledge, this has been the first research to examine the impact of concern for face and stability of attribution among service recovery quality, postrecovery satisfaction and repurchase intention.

Fairy tales were first transmitted orally to teach the community to adapt and engage with their surroundings (Zipes, 1987, p. 1). Nonetheless, they have also contributed to reproduce traditional gender roles and stereotypes (Meland, 2020, p. 912). Indeed, they encourage ‘females to become passive self-denying, obedient, and self-sacrificial’, and males to ‘be competitive, authoritarian, and power-hungry as well as rational, abstract, and principled’ (Zipes, 1987, p. 3). Likewise, Western fairy tales are characterised by a racial dichotomy manifested through the uses of colour: purity is usually associated with white, while black is related to death. This binary opposition suggests that ‘[w]hiteness is often the invisible, privileged state, whereas any other skin colour is marked and laden with ideological judgments’ (Jorgensen, 2013, p. 56).

Carnival Row (2019–2023) is a neo-Victorian TV series created for Amazon Studios that rewrites Western fairy tales through the lens of postcolonial and gender studies. It is set in a fantastically reimagined Victorian England, where mythological creatures – e.g. fairies or centaurs – are allegorical representations of the ethnic Other. The male protagonist of this series, Philo, is a ‘half-breed’ – half human, half fairy – who passes as human to avoid racial discrimination. However, he evolves from being a male character who rejects his ethnic identity to a heroic figure who eventually embraces his racial origins at the end of Season 1. As I demonstrate in this chapter, Philo's nuanced development arguably subverts traditional depictions of white male heroes in fairy-tale narratives, where they tend to be portrayed as strong, principled and non-complex characters.

This paper examines the efforts of National Health Service (England) (NHSE) to respond to employee-based racial inequalities via its Workforce Race Equality Standard (WRES). The WRES constitutes a hybridised accountability initiative with characteristics of the moral and imposed regimes of accountability.

The study conceptualises the notion of responsive race accountability with recourse to Favotto et al.’s (2022) moral accountability model and critical race theory (CRT), and through it, examines the enactment of WRES at 40 NHSE trusts using qualitative content analysis.

Despite the progressive nature of the WRES that seeks to nurture corrective actions, results suggest that trusts tend to adopt an instrumental approach to the exercise. Whilst there is some evidence of good practice, the instrumental approach prevails across both the metric reporting that trusts engage in to guide their actions, and the planned actions for progress. These planned actions not only often fail to coalesce with the trust-specific data but also include generic NHSE or equality, diversity and inclusion initiatives and mimetic adoptions of best practice guidance that only superficially address racial concerns.

Whilst the WRES is a laudable voluntary achievement, its moral imperative does not appear to have translated into a moral accountability within individual trusts.

Responding to calls for more research at the accounting-race nexus, this study uniquely draws on CRT to conceptualise and examine race accountability.

The author aims to walk beside the singular privileged class of White women’s suffrage feminist origin story to (re)construct plausible feminist fragmented threads as antenarratives in the context of business management education. To accomplish this (re)assembling of threads, the author examined two North American business trade publications created and used within two business schools, Harvard University’s Harvard Business Review (HBR), established in 1922, and Western University’s The Quarterly Review of Commerce (The Quarterly), established in 1933.

The author carefully reviewed almost 4,000 articles from HBR and The Quarterly, focusing on 308 articles that addressed the experiences of complex women. With this subset of collected articles, the author highlighted overlooked details, accidents and errors, generating interest and curiosity about the emergence of these fragmented and paradoxical origins that align with Foucault's histories of errors. By grouping these narrative fragments into themes and conducting a critical discourse analysis that incorporated influences from the external environment, the author reconstructed plural feminist origins antenarratives.

The themes discovered, including women as consumers, explicit working women concerns, women as authors/coauthors, diversity and social justice initiatives, and women in higher education/training, are not merely descriptive observations. They are the building blocks for identifying and analyzing the power relations circulating among feminist origins antenarratives within management education circles. These antenarratives include shedding light on women working in capitalist contexts, the educational needs of business women, and men and naming (but not breaking) the “mythologies” of women at work. These findings are transformative to the understanding of plural feminist origins.

The uniqueness of this work lies in its threefold contributions: moving away from the notion of a singular feminist origin story and instead embracing the complexity of multiple, paradoxical and incomplete origins; shedding light on the spectrum of power relations – ranging from productive to oppressive – that shaped the experiences of women in two management educational circles during the first half of the 20th century; and introducing the concept of inflection points, which underscores the fluidity of knowledge.