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This performative chapter offers three movements that celebrate aspects of Norman Denzin's prolific and influential career: an ode to an aging cowboy that signal's Denzin's work on the West and Native Americans, a corresponding piece that signals Denzin's commitments to performance studies and autoethnography, and a litany of his scholarship as a bibliography of worship with his commitment to critical and creative forms of writing.

The purpose of this paper is to engage a different notion of feminism in accounting by addressing the issues of feminism, balance, and integration as a means of understanding differently the world for which one accounts. The ideas are communicated by the sharing of experiences through myth and storytelling.

An alternative lens for understanding the giving of accounts is proposed, drawing on earlier feminist accounting literature as well as storytelling and myth.

Including the subjective and intersubjective approaches to experiencing and understanding the world recommends an approach whereby both the feminine‐intuitive and the masculine‐rational processes are integrated in constructing decision models and accounts.

Through an expanded view of values that can be included in reporting or recounting a different model is seen, and different decisions are enabled. The primary limitation is having to use words to convey one's subjective and intersubjective understandings. The written medium is not the most natural language for such an undertaking.

By enabling the inclusion of more feminine values, a way is opened to engage more holistically with the society in which decisions are embedded.

Drawing on the storytelling tradition, a holistic model is suggested that can lead to emergence of a more balanced societal reporting.

This chapter elaborates a phenomenological framework for the concept of “communication” by drawing mainly on the notion “lifeworld,” created by Husserl and developed by Habermas. The concept of “lifeworld” is approached as a communication-grounded idea.

The chapter is a theoretical essay, grounded mainly on bibliographical research. Main sources are the two volumes of Habermas’ The Theory of Communicative Action (Habermas, 1987), seconded by other works by the German philosopher and some commentators as Stein (2004) e Pizzi (2006). The chapter endeavors to show that the phenomenological notion of “lifeworld” might be key to a critical understanding of main constructivist approaches in communication theory. It could be particularly illuminating where the focus is on a “reality,” which results from intersubjective interactions in everyday life. Most communication theories are media-centered, which means that they regard the “media,” both in its technical and institutional aspects as the main focus of the communication process. This chapter argues that the “lifeworld” is a far broader way to understand communication as a form of social interaction, whether mediated by media technologies or not. The chapter discusses the concept of “lifeworld,” framing its relational and communicative aspects as fundamental to the notion of “reality” as an interactive social creation. It also proposes the understanding of “communication” grounded on this phenomenological notion. Finally, it discusses some problems and limits of this approach, offering an alternative approach to conventional communication theory.

This paper examines how young people develop meaningful self-concepts in the postmodern social world. Drawing from an ethnographic investigation of punk subculture, I explore how identity work is performed when young people are saturated with competing self-definitions and encouraged to engage in reflexive self-doubt. Focusing on the ecstatic qualities of concerts, I describe a complex process of identity formation wherein youth emotionally experience their identities through ritual performance rather than constructing them through institutional affiliation or narrative. My analysis draws heavily from Bourdieu’s practice theory and the existential phenomenology of Merleau-Ponty, emphasizing the centrality of embodiment and performativity to postmodern identity. I conclude with a discussion of how postmodern theories of the nonself exaggerate the insecurity of contemporary identity, and I outline a new theoretical framework regarding identity formation that bridges the literatures on subjectivity and embodiment with classical work in symbolic interactionism.

To explore what suffering is, how suffering is embedded within the sociology of sport literature, and what suffering can do to athletes in sport. In addition, to discuss the value of an interdisciplinary approach and co-presence when researching athletes in suffering.

In the first part of the chapter, the concepts of pain, violence, and suffering are separated, and a justification for the study of suffering in sport is given. The second part of the chapter details sport and social problems, and the suffering body in sport is discussed, pulling from interdisciplinary theories and methodologies of suffering external to the sociology of sport.

Social inequalities and hidden forms of suffering may be reproduced in sport. Sport is questioned as a force of social mobility for vulnerable people. The context of sport can offer ‘healing’ properties for people in suffering. The impact of using an interdisciplinary approach and considering co-presence and relational suffering when researching suffering is discussed.

The difficulties understanding the complex, multi-dimensional nature of suffering are shared. New ways of engaging within the research act and specific theoretical approaches are suggested for improving the understanding of suffering within sport.