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COVID-19 accelerated change within the UK retail market. It encouraged the growth of online shopping, providing the necessary demand for grocers to invest in their operations, and transformed the economics of their businesses. As innovative new business models emerged, some existing retailers collapsed leading to significant changes on the high street. Landlords were also affected. As some retail tenants struggled to pay their rents, other parts of the sector prospered and sought additional warehouse capacity to cope with rising demand. Not only does this illustrate how different parts of the retail sector faired during COVID-19, but it also demonstrates how the move online has resulted in the emergence of new opportunities.

The relationship between ontology, realism, and normativity is complex and contentious. While naturalist and realist stances have tended to ground questions of normativity in ontology and accounts of human nature, critical theories have been critical of the relationship between ontological and normative projects. Queer theory in particular has been critical of ontological endeavors. Exploring the problem of normativity and ontology, this paper will make the case that the critical realist ontology of open systems and complex, contingent, conjunctural causation deeply resonates with queer theory, generating a queer ontology that both allows for and undermines ontological and normative projects.

This chapter proposes a material-performative storytelling approach to authentic leadership based on Hannah Arendt's notion of action as storytelling and Butler's rework of Arendt's notion as an embodied and material performance. The author argues that stories are expressions of authenticity to the extent that they disclose who people are and create what Arendt called a ‘space of appearance’. He conjectures that authenticity is enacted when people have the ability and commitment to create stories and inscribe themselves in history. Jørgensen concludes that authenticity implies new leadership practices enacted in the spaces between institutions and organisations to deal with societal challenges and suggests that innovative new models are necessary to address these challenges.

David Peace’s Red Riding quartet ( 1974; 1977; 1980; 1983 ) was published in the UK between 1999 and 2002. The novels are an excoriating portrayal of the violences of men, focusing on paedophilia and child murder, the hunt for the Yorkshire Ripper and, predominantly, the blurring of boundaries between the activities of police officers, criminals and entrepreneurs. This chapter aims to examine the way in which the criminal entrepreneur draws on socially constructed ideas of masculinity and the capitalist ideal in order to establish identity. This will be achieved through an examination of John Dawson, a character central to the UK Channel Four/Screen Yorkshire’s Red Riding Trilogy, the filmed version of the novels, first screened in 2009. The central role of networks of powerful men in creating space for the criminal entrepreneur and the cultural similarities between police officers and criminal entrepreneur will be explored.

Using the research approach of bricolage, the chapter provides a reflexive commentary on the films, drawing on a number of other texts and sources, including news accounts of featured events and interviews with the author David Peace and the series co-producer Jamie Nuttgens – an analysis of the texts, using a framework suggested by van Dijk (1993) and McKee (2003) features.

The centrality of the idea of hegemonic masculinity to the activities of both police officers, and criminals and businessmen and Hearn’s (2004) assertion that the cultural ideal and institutional power are inextricably linked are examined through an analysis of the role of Dawson (and his three linked characters in the novels) in the Red Riding Trilogy.

The chapter provides an analysis of one film series but could provide a template to apply to other texts in relation to topic.

The social implications of the findings of the research are discussed in relation to work on the impact of media representations (Dyer, 1993; Hall, 1997).

It is intended that the chapter will add to the growing body of academic work on the criminal entrepreneur and the ways in which media representation of particular groups may impact on public perception and construction of social policy.

On Inauguration Day 2017, Milo Yiannopoulos gave a talk sponsored by the University of Washington College Republicans entitled “Cyberbullying Isn’t Real.” This chapter is based on participant-observation conducted in the crowd outside the venue that night and analyzes the violence that occurs when the blurring of the boundaries between “free” and “hate” speech is enacted on the ground. This ethnographic examination rethinks relationships between law, bodies, and infrastructure as it considers debates over free speech on college campuses from the perspectives of legal and public policy, as well as those who supported and protested Yiannopoulos’s right to speak at the University of Washington. First, this analysis uses ethnographic research to critique the absolutist free speech argument presented by the legal scholars Erwin Chemerinsky and Howard Gillman. Second, this essay uses the theoretical work of Judith Butler and Sara Ahmed to make claims concerning relationships between speech, vulnerability, and violence. In so doing, this chapter argues that debates over free speech rights on college campuses need to be situated by processes of neoliberalization in higher education and reconsidered in light of the ways in which an absolutist position disproportionately protects certain people at the expense of certain others.

In response to recent calls to better understand the brain’s role in organizational behavior, we propose a series of theoretical tests to examine the question “can brains manage?” Our tests ask whether brains can manage without bodies and without extracranial resources, whether they can manage in social isolation, and whether brains are the ultimate controllers of emotional and cognitive aspects of organizational behavior. Our analysis shows that, to accomplish work-related tasks in organizations, the brain relies on and closely interfaces with the body, interpersonal and social dynamics, and cognitive and emotional processes that are distributed across persons and artifacts. The results of this “thought experiment” suggest that the brain is more appropriately conceived as a regulatory organ that integrates top-down (i.e., social, artifactual and environmental) and bottom-up (i.e., neural) influences on organizational behavior, rather than the sole cause of that behavior. Drawing on a socially situated perspective, our analysis develops a framework that connects brain, body and mind to social, cultural, and environmental forces, as significant components of complex emotional and cognitive organizational systems. We discuss the implications for the emerging field of organizational cognitive neuroscience and for conceptualizing the interaction between the brain, cognition and emotion in organizations.

Following particular feminisms that theorise the body as a place where the regulatory practices of racism, classism, sexism and speciesism are ‘inscripted’ or ‘sedimented’, but also understand the body as a site of resistance, a place where oppressive practices can be transgressed and transformed, this chapter explores the relation between ecofeminist theories of oppression, the notion of gender and species performativity and environmental activisms. Ecofeminist philosopher Deborah Slicer has argued that it is not only the human body that is capable of resistance through altering the performances around which identity is congealed but nature too has agency, is a player in processes of disruption and resignification. Ecopolitical theorist Catriona Sandilands has written about the ‘chain of equivalencies’ that discursively and materially link women, nature, people of colour, the differently-abled, queer folk and so on and has pondered how ‘a politics of performative affinity’ can help to emancipate both humans and the more-than-human world. Taking this brand of ecofeminist ecopolitical theorising as my starting point, I explore the role of environmental and feminist activisms, focusing on two instances of direct action, one from the US radical forest defence movement and one from the 1999 anti-World Trade Organisation (WTO) protests in Seattle, in disrupting hegemonic notions of who or what counts as a political subject and actor. Such actions, I argue, open spaces for subaltern voices, including non-human ones, to be heard. By considering the liberatory political possibilities of viewing species identity performatively, that is, as something that creatures, especially the human critter (to use the vernacular of the US forest defence movement) does rather than is, I suggest that activisms in all their variety are political sites where meaning is made and ecosocial relations configured, in ways that have material consequences for people and other beings of the earth.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).

The contemporary human resource management (HRM) sector is faced with continual leadership development challenges. Unethical behavior in leaders is not the norm, but it is also not the exception. Human resource training and development focus significantly on better leadership but have largely failed to create more effective leaders. The result? Employee and follower wellbeing have not seen their best days. In this chapter, authentic relationships comprising authentic leaders and authentic followers are posited as a solution. The call is for more rigor in the theory underpinning leadership development programs, assurance of such programs, and embedding ethics into the core of what leadership developers do.