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The purpose of this article is to explore how agency is distributed between human actors and nonhuman elements in entrepreneurship.

It is based on an inductive longitudinal case study of a garden in a rural community in northern Sweden. The methodology includes an ethnography of the garden, spanning the course of 16 years, and a careful investigation of the entrepreneurial processes contained within it.

This article identifies and describes different practices to explain how agency is distributed between human actors and nonhuman elements in the garden's context. Three different practices were identified and discussed, namely “calling”, “resisting”, and “provoking”.

Agency/structure constitutes a longstanding conundrum in entrepreneurship and context. This study contributes to the on-going debate on context in entrepreneurship, and introduces a posthumanist perspective—particularly that of distributed agency—to theorising in entrepreneurship. Rather than focussing on a human (hero)-driven change process, induced through the exploitation of material objects, this novel perspective views entrepreneurship as both a human and a nonhuman venture, occurring through interactions located in particular places and times. Coming from the agency/structure dichotomy, this article reaches out for elements traditionally established on the structure side, distributing them to the agency side of the dichotomy. As such, it contributes to an understanding of the agency of nonhuman elements, and how they direct entrepreneurship in context. This theoretical development prepares entrepreneurship theories to be better able to engage with nonhuman elements and provides example solutions for the ongoing climate crisis.

This paper addresses the social forces, such as cultural traditions, economic structures, and legal systems, affecting animal (human and nonhuman) rights. Also considered are the cross‐cultural degrees of societal advancement on rights, as illustrated by cultures that are stagnant on rights, progressive on rights, and regressive on rights. The definition of “advanced” versus “primitive” cultures is somewhat complicated with the argument being that technologically and materially advanced cultures can be primitive on rights issues, as found in the present‐day US. The right‐wing Bush administration, greatly aided by the “war on terrorism”, has devolved human rights by reducing civil liberties, freedom of assembly, educational opportunities, and economic equality. This repression of human rights has repercussions for environmental protection and nonhuman rights, as demonstrated herein.

The purpose of this paper is to obtain perceptions from three distinct millennial segments about human and nonhuman brands related to travel. Specifically, inter and intra relationships between human and nonhuman brand credibility and equity constructs were investigated.

Three millennial generational segments representing 571 respondents familiar with human and nonhuman brands, were investigated to explore their human and nonhuman brand credibility and equity perceptual issues. Structural equation modeling was employed to test the study hypotheses. Multi-group analysis was used to observe group differences.

Selected millennial segments were found to have differences in their behavior pertaining to human and nonhuman brand constructs. All hypotheses of the overall model were accepted. For group differences, a significant difference was observed. Gen Z was found to be different in emulating humans and their linked nonhuman brands when compared to both younger and older Gen Y segments.

Study findings contribute to the marketing and tourism branding literature, as do findings related to generational differences.

The authors suggested implications for hospitality and tourism marketing professionals under the headings of emotional attachment, entertaining content, use of social media and exploring brands online. Implications including multicultural, brands with strong values and engaging with brands can be helpful for hospitality managers in attracting millennials.

Social implications suggest behavioral differences related to three sub-groups of generational cohorts involving millennials.

This is the first study dedicated to observing millennial perceptions for human and nonhuman brands.

This chapter explores what video games can teach us in light of the ongoing sixth mass extinction in the history of our planet, allegedly caused by global warming and the over-consumption of vital resources. Games made and played by nonhuman actors can shed light on the situatedness and partiality of our knowledge regarding the boundaries that separate and differentiate human and nonhuman, interactivity and passivity, entertainment and boredom, and life and death. Nonhuman games help us to articulate the space and time in-between these dualisms and have the potential to re-route gaming (and game studies) from false myths of agency, interactivity, and instrumentalism, and the masculinism inherent in these notions. Nonhuman games are companions for earthly survival, and as such they can be taken as useful references when considering a more ethical approach to the ecological crisis of the Anthropocene. The chapter investigates notions of posthumanism, interpassivity, and contemporary critiques of the early assumptions of game studies on the agency of human players. It looks at video games that play by themselves, idle and incremental games, and the emergence of nonplaying characters in ludic and open-world simulations. It explores forms of automatic play and the use of bots and Artificial Intelligence (AI) in online role-playing games, procedurally generated virtual environments, and games that far exceed the lifespan of their players.

Since the establishment of ecocriticism, the traditional Western dualistic categories of spaces and places have become objects of increasing pluralistic refigurations in light of the challenges posed by current environmental crises. More and more scholars have discussed how rooted dichotomies, including country/city and nature/culture, should be reconsidered for better acknowledging the sense of connectedness occurring between humans and the surrounding nonhuman world. Consequences of this approach in literary and cultural studies have been pivotal: new environmentally oriented hermeneutic practices have developed, which allow for reevaluating phenomena linked to old-fashioned understandings of the natural world. Among them, the pastoral, traditionally conceived as the contrast between the rural and the urban, has been reexamined by ecocritics through new concepts, starting from the “post-pastoral” (Gifford, 1999). By stressing the investigation of the relationship between the human and the environment in pastoral representations, the post-pastoral has become a favorable tool (Gifford, 2006) for enhancing ethical considerations in response to the challenges posed by the Anthropocene.

This transdisciplinary chapter is also inspired by “geocriticism,” which reflects on how literary narratives influence spatial practices in the real, material world. Specifically, this chapter discusses how the neologism “cittagna” – blending the Italian terms città (city) and campagna (country) – which first appeared in Stefano Benni's novel Prendiluna (2017), allows critics to reflect on the development of similar combinatory processes in contemporary urban spaces. When considering this process in parallel with the notion of post-pastoral, “cittagna,” becomes a useful concept for observing how, in current cityscapes, the emergence of new spaces and places negotiates the conventional country/city split, while highlighting the sense of intertwining between the two terms. Hence, attention is placed on how two possible examples of rising “cittagnas” – roof gardens and off-leash dog parks – can be read as evidence of the increasing attentiveness toward issues of human-nonhuman relationality in today's urbanism, which becomes a hope on the horizon for facing current environmental concerns.

This paper explores the role of accounting in ecological reconstitution and draws attention to the public value as a topic of strategic interest for developing it.

The process of ecological reconstitution described by Latour in the “Politics of Nature” is traced towards a distinct set of accounting practices. These accounting practices, designated here as full-tax accounting, offer indications of the changing shape and role of accounting in ecological renewal.

Full-tax accounting extends the planetary public towards the inclusion of nonhuman planetarians. It establishes matters of care in multimodal accounts and haunts constitutional processes with the spectre of exclusion. Starting with full-tax accounting, public-value accountants emerge as curators of matters of care.

The association of accounting in ecological reconstitution with matters of care highlights the mediating and immersive effects of accounting practice, inviting accounting scholars to explore these effects more systematically.

Accountants need to reconsider their stewardship role in relation to the fundamental uncertainties implied in planetary public-value accounting, support the process of ecological reconstitution by associating themselves with matters of care and develop ethics of exclusion.

Broad alliances among planetary accountants are needed to extend the terms of ecological reconstitution, to gain and preserve attunement to matters of care and defend these attunements, in the atmospheric politics of ecological renewal, against regressive tendencies.

In problematising public value, the paper draws attention to a convergence of interests among scholars in accounting, public sector research and the environmental humanities. It presents a case for planetary accounting in ecological reconstitution that calls for participation from across disciplines, professions, arts and environmental activism.

The nonhuman world is under substantial threat from human activities and economies. Rewilding gardens and community action can build relationships of care with the nonhuman, restore habitat, connect people and land, and empower humans to work with and for the nonhuman. Stories about family relationships to land and through land, and creating a wild garden are used to explore place attachment, creating relationships of care through gardening, and purposeful rewilding of a garden; stories about participation in a community service organization examine how collective action can take rewilding ideas out into the larger community. By consciously creating care for the nonhuman and participating in rewilding, we can actively build ecological paths forward for ourselves and our nonhuman neighbors.

Institutional ethnography (IE) is a sociology that focuses on the everyday world as problematic. As a theory/method of discovery, it focuses on how the work people do is organized and coordinated by text-mediated and text-regulated social organization. Actor-network Theory (ANT) is a theory/method that is concerned with how realities get enacted. ANT focuses on a multiplicity of human and nonhuman actors (e.g., computers, documents, and laboratory equipment) and how the relations between them are constituted and how they are made to hang together to create certain realities. In this chapter, we discuss some of the similarities and differences between IE and ANT. We begin with an overview of IE and ANT and focus on their ontological and epistemological “shifts.” We then discuss some of the similarities and differences between IE and ANT, particularly from an IE stance. In doing so, we put these approaches into dialog and allude to some of the potential benefits and pitfalls of combining these approaches.

Purpose – Responding negatively to inequity is not a uniquely human trait. Some of our closest evolutionary ancestors respond negatively when treated less well than a conspecific. Comparative work between humans and other primates can help elucidate the evolutionary underpinnings of humans’ social preferences.

Methodology/approach – Results from studies of nonhuman primates, in particular chimpanzees and capuchin monkeys, are presented in comparison to human results that have been collected during economic game studies in humans, such as in the Ultimatum Game or Impunity Game.

Findings – Among nonhuman primates, a frequent behavioral reaction to inequity is to refuse to continue the interaction. While in some cases this response appears to be caused by the inequitable distribution, in others, it seems to be caused by another individual's inequitable behavior. While these reactions are similar to those of humans, this reaction does not appear to be a sense of fairness in the way that we think of it in humans. Neither nonhuman primate species alters their behavior when they are the benefited individual, and in an experimental situation, chimpanzees do not alter their behavior to obtain food for their partner as well as for themselves.

Originality/value of the chapter – Although there are differences between human and nonhuman primate responses, such studies allow us to better understand the evolution of our own responses to inequity. Given the strong behavioral reactions that even monkeys show to inequitable treatment, it is not surprising that humans are concerned with equity. Such comparisons increase understanding of issues such as healthcare disparities in humans.