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In this article we consider how cultural resources rooted in religion help to constitute and animate people working in industrialized societies across both religious and nonreligious domains. We argue that redemptive self-narratives figure prominently in the symbolic constructions people attach to their experiences across the many domains of human experience; such redemptive narratives not only can shape their identities and sense of life purpose, they inform their practices and choices and animate their capacity for action. To consider how redemptive self-narratives can provide a basis for agency in organizations, we analyze and compare the career narratives of a retired Episcopal Bishop and a celebrated CEO.

Indigenous entrepreneurship and hybrid venture creation represents a significant opportunity for Indigenous peoples to build vibrant Indigenous-led economies that support sustainable economic development and well-being. It is a means by which they can assert their rights to design, develop and maintain Indigenous-centric political, economic and social systems and institutions. In order to develop an integrated and comprehensive understanding of the intersection between Indigenous entrepreneurship and hybrid ventures, this chapter adopts a case study approach to examining Indigenous entrepreneurship and the underlying global trends that have influenced the design, structure and mission of Indigenous hybrid ventures. The cases present how Indigenous entrepreneurial ventures are, first and foremost, hybrid ventures that are responsive to community needs, values, cultures and traditions. They demonstrate that Indigenous entrepreneurship and hybrid ventures are more successful when the rights of Indigenous peoples are addressed and when these initiatives are led by or engage Indigenous communities. The chapter concludes with a conceptual model that can be applied to generate insights into the complex interrelationships and interdependencies that influence the formation of Indigenous hybrid ventures and value creation strategies according to three dimensions: (i) the overarching dimension of indigeneity and Indigenous rights; (ii) indigenous community orientations and (iii) indigenous hybrid venture creation considerations.

The aim of this chapter is to explore the relationship between contemporary sport, social media, digital technology, and sexuality and to explore the historical context of sport and sexuality, before then outlining the decline of homophobia in recent years. Despite this decline, social media is one area where we still see the manifestation of homophobia.

This chapter synthesizes a range of academic literature to chart how – despite improving attitudes toward homosexuality in sport – abuse and discrimination is still prevalent on social media.

Eric Anderson's (2009) Inclusive Masculinity Theory has been the most useful theoretical apparatus to underpin the changing nature of sport, gender, and sexuality. While this has been used in a variety of sporting contexts, these are primarily focused on gay male athletes in the West. Accordingly, there is a gap in knowledge around the experiences of lesbian, bisexual, and trans athletes, as well as those outside of the Western context.

Although there has been some literature to document discrimination on social media, very little focuses specifically on the manifestation of homophobia. Accordingly, this chapter provides an important contribution by being one of the first to tie together the literature on improved cultural attitudes toward homosexuality while simultaneously focusing on the prevalence of discrimination on social media.

The objective of this longitudinal ethnography of a rural small town in Northern Sweden, following the presence and identifying the processes associated with an incoming entrepreneur, was to better understand entrepreneurship in a rural context. The significant shaping of entrepreneurship by context is increasingly recognised, with entrepreneurship in depleted communities being an important part of this research movement. This chapter is positioned at the conjunction of these literatures. The authors have studied this community for 10 years; regularly interviewing the entrepreneur and residents; attending meetings and making observations. The authors found that the entrepreneurial creation of garden provoked a raft of change, such that entrepreneurship reverberated throughout the town. To explain these effects, the authors developed the concept of entrepreneurial energy. Entrepreneurial energy is a vitality produced in and by entrepreneurship. It works, in part, as a role model, holding up examples of what can be done. But much more, the presence of entrepreneurial energy serves to invigorate others. It becomes amplified in new ways of doing, new ways of being, yet calcified in the entrepreneurial actions of others. The authors saw how it unleashed the latent, promoted the possible, to entrepreneurially revive the town.

The overall goal of science is to build a valid and reliable body of knowledge about the functioning of the world and how applying that knowledge can change it. As personnel and human resources management researchers, we aim to contribute to the respective bodies of knowledge to provide both employers and employees with a workable foundation to help with those problems they are confronted with. However, what research on research has consistently demonstrated is that the scientific endeavor possesses existential issues including a substantial lack of (a) solid theory, (b) replicability, (c) reproducibility, (d) proper and generalizable samples, (e) sufficient quality control (i.e., peer review), (f) robust and trustworthy statistical results, (g) availability of research, and (h) sufficient practical implications. In this chapter, we first sing a song of sorrow regarding the current state of the social sciences in general and personnel and human resources management specifically. Then, we investigate potential grievances that might have led to it (i.e., questionable research practices, misplaced incentives), only to end with a verse of hope by outlining an avenue for betterment (i.e., open science and policy changes at multiple levels).

Status, which is based on differences in esteem and honor, is an ancient and universal form of inequality which nevertheless interpenetrates modern institutions and organizations. Given its ubiquity and significance, we need to better understand the basic nature of status as a form of inequality. I argue that status hierarches are a cultural invention to organize and manage social relations in a fundamental human condition: cooperative interdependence to achieve valued goals with nested competitive interdependence to maximize individual outcomes in the effort. I consider this claim in relation to both evolutionary arguments and empirical evidence. Evidence suggests that the cultural schema of status is two-fold, consisting of a deeply learned basic norm of status allocation and a set of more explicit, variable, and changing common knowledge status beliefs that people draw on to coordinate judgments about who or what is more deserving of higher status. The cultural nature of status allows people to spread it widely to social phenomena (e.g., firms in a business field) well beyond its origins in interpersonal hierarchies. In particular, I argue, the association of status with social difference groups (e.g., race, gender, class-as-culture) gives inequalities based on those difference groups an autonomous, independent capacity to reproduce themselves through interpersonal status processes.