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This study aims to answer two research questions: first, to what extent can workplace bullying be explained by ageism? And second, does the likelihood of workplace bullying increase when age interacts with gender and ethnic minority?

The authors report results from a survey carried out in 11 organizations in Estonia (N = 1,614) using the Negative Acts Questionnaire-Revised (Einarsen et al., 2009).

The results show that ageism does not explain bullying in Estonia. As in some earlier studies, older age correlates negatively with negative acts, and women report less work-related bullying than men. These findings were unexpected because Estonia's post-socialist background and the highest gender wage gap in Europe suggested otherwise. However, there is gendered ageism in work-related bullying such that older women report more negative acts in their workplace. Respondents from ethnic minority groups do not experience more bullying in general, nor in combination with age. Surprisingly, managers reported both person- and work-related bullying more than employees with no subordinates.

The study contributes to intersectionality literature with a view to workplace bullying in post-socialist study context.

In retrospectives on Brunei’s first feature film Gema Dari Menara (1968), commentators have tended to focus on either its historical representation of Brunei’s booming post-curfew years in the late 1960s as ‘a time capsule of Brunei’s lost pop history’, or the film’s propagandistic nature for Da’wah (religious propagation). In this paper, however, I will concentrate my observations on the aesthetic values of the film itself, including the narrative structure, plot design, camerawork, characterisation and character relationships, as well as the resulting artistic effects manifested by these production elements as a whole.

Putting all the propagandistic elements aside, I would like to argue that Gema Dari Menara, as a family melodrama, is carefully constructed and propelled by the above-mentioned filmmaking techniques. The drama not only tells the story of an intense familial conflict revolving around the theme of faith rooted in the Bruneian tradition, it also implies the necessity of an internal negotiation between the predominant Islamic ideology and the increasingly secularised Bruneian civil society at the time. While the implied negotiation may have been unintended or subconscious in the original making of the film, it is well-balanced and reflective of the political and social reality of Brunei as a British Protectorate in the late 1960s, foreshadowing the current coexistent status quo of the dominance and sacredness of MIB and the secular popular culture in Brunei.

This study sheds light on a hitherto understudied group in family business literature: widows. We explore the roles a widow may take following the unexpected death of her owner-manager spouse when she had no salient role in the business prior to the death.

We used a qualitative approach to research, to study inductively the roles considered and taken by three widows who unexpectedly succeeded as owners of Swedish privately held family firms. We conducted semi-structured interviews with widows and children in top management.

We construct a typology of four main roles a widow can take and analyse the underlying dimensions that they represent. We also analyse to which extent the choice of role widow can be explained by psychological ownership and double-loss theory. The typology can be used as a tool for family business owners and their advisors as the basis of an open and non-prejudiced discussion of the choices available to a widow.

We have investigated the factors that influence a widow's decision whether to take over the business or not, as suggested in previous research by, for example, Martinez et al. (2009). We explore the roles a widow can consider and adopt. The study advances our understanding of how businesses can remain as family firms also in the event of the unexpected death of an owner-manager (De Massis et al., 2008). We hereby contribute to the literature on sudden successions and on women in family businesses.

This paper aims to investigate the process by which performative technologies (PTs), in this case accreditation work in a business school, take form and how humans engage in making up such practices. It studies how academics come to accept and even identify with the quantitative representations of themselves in a translation process.

The research involved a longitudinal, self-ethnographic case study that followed the accreditation process of one Nordic business school from 2015 to 2021.

The findings show how the PT pushed for different engagements in various phases of the translation process. Early in the translation process, the PT promoted engagement because of self-realization and the ability for academics to proactively influence the prospective competitive milieu. However, as academic qualities became fabricated into numbers, the PT was able to request compliance, but also to induce self-reflection and self-discipline by forcing academics to compare themselves to set qualities and measures.

The paper advances the field by linking five phases of the translation process, problematization, fabrication, materialization, commensuration and stabilization, to a discussion of why academics come to accept and identify with the quantitative representations of themselves. The results highlight that the materialization phase appears to be the critical point at which calculative practices become persuasive and start influencing academics’ thoughts and actions.

The purpose of this paper is to highlight an urgent need for new and improved approaches to supporting hate crime victims and tackling hate crime perpetration in the light of escalating levels of hate crime and growing concerns over the effectiveness of existing interventions and support structures.

The paper draws from the authors’ own extensive fieldwork conducted with more than 2,000 victims of hate crime over a series of recent studies. The research was designed to uncover lived experiences of hate crime, to understand the physical and emotional harms suffered by victims and their families, and to identify ways of improving the quality of support offered to victims.

The findings illustrate that current responses to hate crime are hampered by a range of perceived challenges and barriers to justice which exacerbate the harms associated with hate crimes. This includes low levels of public awareness of relevant policies, laws and support services, a lack of meaningful engagement between professionals and marginalised communities and a failure to provide victim-centred criminal justice interventions.

This paper includes a number of recommendations in relation to how scholars, policy makers and professionals can overcome the failings that have been identified, which includes prioritising engagement with diverse communities, improving awareness of hate crime and generating a more comprehensive evidence base on hate crime perpetration.

These themes discussed within this paper are based upon the views and experiences of an extensive sample of hate crime victims, many of whom have never previously shared their stories with researchers, the police or any other support organisations.