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Affect is relevant for organization studies mainly for its potential to reveal the intensities and forces of everyday organizational experiences that may pass unnoticed or pass in silence because they have been discarded from the orthodoxy of doing research “as usual.” The paper is constructed around two questions: what does affect “do” in a situated practice, and what does the study of affect contribute to practice-based studies. This paper aims to discuss these issues.

The authors chose a situated practice – interviewing – focusing on the dynamic character of the intra-actions among its heterogeneous elements. What happens to us, as persons and researchers, when we put ourselves inside the practices we study? The authors tracked the sociomaterial traces left by affect in the transcript of the interviews, in the sounds of the voices, in the body of the interviewers, and in the collective memories, separating and mixing them like in a mixing console.

The reconstruction, in a non-representational text, of two episodes related to a work accident makes visible and communicable how affect circulates within a situated practice, and how it stiches all the practice elements together. The two episodes point to different aspects of the agency of affect: the first performs the resonance of boundaryless bodies, and the second performs the transformative power of affect in changing a situation.

The turn to affect and the turn to practice have in a common interest in the body, and together they contribute to re-opening the discussion on embodiment, embodied knowledge, and epistemic practices. Moreover, we suggest an inventive methodology for studying and writing affect in organization studies.

Artificial intelligence (AI) has become increasingly important and influential in reading and writing. The influx of social media digital spaces, like TikTok, has also shifted the ways multimodal composition takes place alongside AI. This study aims to argue that within spaces like TikTok, human composers must attend to the ways they write for, with and against the AI-powered algorithm.

Data collection was drawn from a larger study on #BookTok (the TikTok subcommunity for readers) that included semi-structured interviews including watching and reflecting on a TikTok they created. The authors grounded this study in critical posthumanist literacies to analyze and open code five #BookTok content creators’ interview transcripts. Using axial coding, authors collaboratively determined three overarching and entangled themes: writing for, with and against.

Findings highlight the nuanced ways #BookTokers consider the AI algorithm in their compositional choices, namely, in the ways how they want to disseminate their videos to a larger audience or more niche-focused community. Throughout the interviews, participants revealed how the AI algorithm was situated differently as both audience member, co-author and censor.

This study is grounded in critical posthumanist literacies and explores composition as a joint accomplishment between humans and machines. The authors argued that it is necessary to expand our human-centered notions of what it means to write for an audience, to co-author and to resist censorship or gatekeeping.

The article contributes to affective ethnography focussing on the fluidity of organizational spacing. Through the concept of affective space, it highlights those elements that are ephemeral and elusive – like affect, aesthetics, atmosphere, intensity, moods – and proposes to explore affect as spatialized and space as affective.

Fluidity is proposed as a conceptual lens that sits at the conjunction of space and affect, highlighting both the movement in time and space, and the mutable relationships that the capacity of affecting and being affected weaves. It experiments with “writing differently” in affective ethnography, thus performing the space of representation of affective space.

The article enriches the alternative to a conceptualization of organizations as stable entities, considering organizing in its spatial fluidity and in being a fragmented, affective and dispersed phenomenon.

The article's writing is an example of intertextuality constructed through five praxiographic stories that illustrate the multiple fluidity of affective spacing in terms of temporal fluidity, fluidity of boundaries, of participation, of the object of practice, and atmospheric fluidity.

This conceptual, multi-voiced paper aims to collectively explore and theorize family entrepreneuring, which is a research stream dedicated to investigating the emergence and becoming of entrepreneurial phenomena in business families and family firms.

Because of the novelty of this research stream, the authors asked 20 scholars in entrepreneurship and family business to reflect on topics, methods and issues that should be addressed to move this field forward.

Authors highlight key challenges and point to new research directions for understanding family entrepreneuring in relation to issues such as agency, processualism and context.

This study offers a compilation of multiple perspectives and leverage recent developments in the fields of entrepreneurship and family business to advance research on family entrepreneuring.

The purpose of this paper is to describe how organizational members became storywriters of an important process of organizational change. Writing became a practice designed to create a space, a time and a methodology with which to author the process of change and create a learning context. The written stories produced both the subjectivity of practical authors and reflexively created the con/text for their reproduction.

A storywriting workshop inspired by a processual and participatory practice-based approach to learning and knowing was held in a research organization undergoing privatization. For six months, 31 organizational members, divided into two groups, participated in writing one story per week for six weeks. The written story had to refer to a fact that had occurred in the previous week, thus prompting reflection on the ongoing organizational life and giving a situated meaning to the change process.

Storywriting is first and foremost a social practice of wayfinding, that is of knowing as one goes. Writing proved to be an effective practice that involved the authors, their narratives and the audiences in a shared experience where all these practice elements became connected and through their connection acquired agency.

Narrative knowledge has been studied mainly in storytelling, while storywriting by organizational members has received less attention. This paper explores storywriting both as a situated, relational and material practice and as the process that produces narratives which can be considered for their content and their style.

The purpose of this paper is twofold. First, it seeks to articulate a framework for different conceptions of accounting’s performativity. Second, it aims to advance a Baradian posthumanist understanding of accounting’s performativity.

The paper traces different foundational conceptions of performativity and then articulates and substantiates different conceptions of accounting’s performativity. It advances one of these conceptions by producing a Baradian posthumanist understanding of accounting’s performativity.

Seven conceptions of performative accountings are articulated: accounting as a (counter)performative illocution; accounting as a performative perlocution; accounting as a self-fulfilling prophecy; accounting as an overflowing frame; accounting as a controlled relational agency; accounting as a mediator; and accounting as an exclusionary practice. It is argued how a posthumanist understanding of accounting as an exclusionary practice turns accounting from a world-knowing practice into a world-making practice. As such, it should be called to account.

Posthumanist qualitative accounting research that conceives of accounting as an exclusionary practice focuses on how accounting is a material-discursive practice that intra-acts with other practices, and on how there is a power-performativity in the intra-actions that locally and temporarily (re)produces meaningful positions for subjects and objects and the boundaries between them.

A posthumanist understanding teaches practitioners to be attentive to and accountable for the exclusions that come with accounting or, more generally, with measurement. Accounting raises ethical concerns.

This paper articulates different conceptions of accounting’s performativity and makes the case for empirical non-anthropocentric examinations of accounting as an exclusionary practice.

This study aims to raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based.

This paper raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of Enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based. This paper raises the question of the potential impact of posthumanism, a stream in contemporary postmodernist philosophy, on current tourism practices and tourism studies. The author discusses its denial of some basic positions of Enlightenment humanism: human exceptionalism, anthropocentrism and transcendentalism. The author then seeks to infer the implications of posthumanist thought for the basic concepts and categorical distinctions on which modern tourism and modernist tourist studies are based. The author then discusses some inconsistencies in posthumanist philosophy, which stand in the way of its applicability to touristic practices, and end up with an appraisal of the significance of posthumanism for tourism studies.

The author pays specific attention to the implications of the effort of posthumanism to erase the human-animal divide for tourist-animal interaction, and of the possible impact of the adoption of posthumanist practices on the tourist industry and the ecological balance of wilderness areas. The author then discusses some inconsistencies in posthumanist philosophy, which stand in the way of its applicability to touristic practices, and end up with a brief appraisal of the significance of posthumanism for tourism studies.

This is the first attempt to confront tourism studies with the radical implications of posthumanist thought. It will hopefully open a new line of discourse in the field.

The purpose of this paper is to explore how posthumanism can contribute towards reframing responsible management education (RME) after the pandemic. Ethics has been a growing concern in management education for some time now, but the need to acknowledge the limitations and side effects of the global economy and the interdependences between biological and societal systems has come to the forefront in dramatic fashion during the pandemic.

Posthumanism proposes moving beyond traditional dichotomies such as nature-culture and social-material to introduce a relational epistemology in which attention is focused on local sociomaterial entanglements. This also introduces a new moral posture that is not based on formal principles but on a strong commitment to assembling the world and a capacity to cultivate response-abilities. As far as responsible management is concerned, it means moving the focus from managers to managing practices.

The contribution casts an original and critical eye on the reframing of RME and encourages a movement towards a “decolonisation” of educational methodologies. Posthumanist research acknowledges that pedagogical practices are the loci power relations and inclusion or exclusion come into play and are inscribed in the materiality of education, in the sense of objects as well as human bodies. Then, by applying on the author's experience as teacher, the paper provides inputs for developing a posthumanist research agenda for RME after the pandemic.

The contribution uses posthuman lens to explore RME and develops an original research agenda starting from the author’s teaching practices.

The purpose of this paper is twofold. First, it proposes a critical posthumanist orientation to social work as an approach to address the impediments to care experienced by interspecies families. Secondly, it challenges the anthropocentric assumptions that underpin this exclusion of nonhuman family members in human services disciplines such as social work.

This article presents primary data from a qualitative study into social work and other human services practice in the family violence and homelessness sectors in the state of Victoria, Australia.

Social workers undertook companion animal-inclusive practice to counter vulnerability to interspecies families caused by gender- and species-based violence, and by homelessness. Gender- and species-based violence was exacerbated by a lack of refuge options, and contributed to women considering their companion animals to be their children. The vulnerability that homelessness brought upon interspecies families was amplified by stigma within and external to social work and related professions, and the impediment that experiences of homelessness had on being able to provide care for their nonhuman family members. These factors shaped practice with interspecies families. Scope for future practice was also identified.

The research findings can be used to inform policy change that includes consideration of nonhuman family members, as well as critical posthuman program design in social work education.

Companion animal-inclusive practice with interspecies families in social work is an under researched area, and there is little empirical data available on the nature of this work in Australia. This paper addresses this gap by centring social workers' own accounts of practice. This paper has scope to contribute to education in social work and other welfare fields, with the potential to empower students to challenge assumptions about social work being solely focused on human-centred concerns.