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This research aims to conceptualize online shaming discourse in virtual communities and to serve as a practical guide for online community managers and members.

This conceptual study explores the construction of meanings in human interaction in online communities by presenting a conceptual model, “The Triple-Responsibility Model in Online Communities,” that is based on Kantian ethics.

The model includes characterizing the roles of core participants in online communities: writer, reader and group manager; and delineating four ethical principles – truth, necessity, proportionality and caution – that can help society find the golden mean between social change and respecting human dignity and concern for an individual’s public image and provide a theoretical contribution and practical guidelines.

It addresses shaming in virtual communities by suggesting a balance of several key principles, including truth, necessity, proportionality and caution. This is a new conceptualization of online shaming relevant to today's digital arena.

The guidelines can contribute to the ongoing political debate over what constitutes appropriate and justified regulation. Moreover, Facebook community leaders are responsible for formatting the group’s identity, the technical facets of group management and for setting group boundaries and determining the rules of participation. The posited rules may affect social media group managers, as they are called upon to leverage their privileged position and channel their media power into influencing online discourse.

The current study provides insights into how shaming can be used as a legitimate tool in society by implementing an ethical approach, resulting in guidelines that restrict online discourse for participants in virtual communities and affect the work of social media group managers and policymakers.

By presenting a new conceptual model, the authors suggest that ethics are a helpful tool and offer insights into how online communities' participants and managers should use their voice and balance between shaming and maintaining the dignity of the individual.

Sustainable fashion encompasses principles of ethical production, fair trade, and the use of organic materials. This study explores the antecedents influencing behavioural intentions to purchase sustainable fashion among Brazilian fashion consumers, utilising the Theory of Planned Behaviour (TPB) as a framework and examining the role of Eco-shame.

A survey involving 378 respondents was conducted, and structural equation modelling was applied to analyse the data.

The study revealed that Perceived Behavioural Control, Attitude, and Eco-shame significantly influenced Behavioural Purchase Intention toward sustainable fashion products. In contrast to prior research, Subjective Norms did not demonstrate a substantial influence on Behavioural Purchase Intentions.

Enhancing the generalizability of findings necessitates expanding the sample size and employing a probability sampling method for future research endeavours.

In the realm of sustainable fashion consumption, it is imperative to understand consumer behaviour shifts, particularly amid the prevalence of fast fashion. This research aims to bridge this knowledge gap and underscore consumers’ motivations for selecting sustainable fashion products.

This study makes a theoretical contribution by introducing Eco-shame as an extension of the Theory of Planned Behaviour to evaluate Behavioural Purchase Intentions toward Sustainable Fashion Products, an innovation that has been absent from prior literature.

Vulnerabilities in subsistence marketplaces arise from the multifaceted deprivation that characterizes poverty. Associated with low income is low literacy, leading to vulnerabilities in terms of thinking, feeling, and coping. We review literature on vulnerability and on subsistence marketplaces, bringing out the confluence of vulnerabilities consumers in these contexts face. We also describe marketplace literacy, a way of addressing vulnerabilities and developing capabilities. We provide a case study of women in agriculture and conclude with a discussion of implications for research, education, and practice.

Body weight has a long history of functioning as a symbol of one’s beauty, social status, morality, discipline, and health. It has also been a standard inflicted much more intensely on women than men. While US culture has long idealized thinness for women, even at risky extremes, there is growing evidence that weight standards are broadening. Larger bodies are becoming more visible and accepted, while desire for and approval of a thin ideal has diminished. However, the continued widespread prevalence of anti-fat attitudes and stigma leaves uncertainty about just how much weight standards are changing. This study used an online survey (n = 320) to directly compare evaluations of thin, fat, and average size women through measures of negative stereotypes, prejudicial attitudes, and perceptions about quality of life. Results indicated that, as hypothesized, thin women were perceived less favorably than average weight women. However, fat women were perceived less favorably than both average and thin women. Men were harsher than women in their evaluations of only fat women. Additionally, participants being underweight or overweight did not produce an ingroup bias in their evaluations of underweight and overweight targets, respectively. That is, participants did not rate their own group more favorably, with the exception of overweight participants having lower prejudice toward overweight targets. These findings add to the emerging evidence that women’s weight standards are in transition, marked by an increasingly negative perception of thin women, though not necessarily growing positivity toward fat women. This evidence further points toward the need for more extensive research on attitudes of people across the entire weight spectrum.

This paper intervenes in the consequences of a myth propagated in academic discourse about the dancesport world, according to which half of the men in Latin dancesport are gay. I challenge two assumptions that surround this myth: that cisgender gay men do not contribute to the reification of the heteronormative gender binary, and that the dancesport scene is inclusive of gay people. These assumptions are based on a blatant lack of understanding of the position of gay men within the dancesport world – that is, the ways in which subjects are constituted through the effects of power.

This work is based on empirical research I conducted in the dancesport community, including ethnographic and autoethnographic fieldwork, extant documents (e.g. books, blogs, Judging Regulations) and interviews with experts and participants of the dancesport scene (2021/2022). To analyse the data, I relied on the principles of dispositive analysis, grounded theory and dance analysis.

I show that gay dancers have turned to assimilation as their only available strategy. I discuss the negative consequences of assimilation as a political strategy and how it impacted queer dancers – between invisibilisation, residual shame and a failure to challenge the heteronormative gender binary. This led gay dancers to rationalise and perpetrate harm based on the systems of oppression they had internalised.

I conclude the paper by highlighting a way beyond assimilation for queer dancers.

This paper addresses a critical gap in research on LGBT + inclusion in dancesport.

In educational settings, intersectional factors such as neurodiversity, structural inequalities and social isolation have resulted in additional complexity in meeting young people’s mental health needs. The specific phenomenon of voice-hearing can be linked to these complexities and stigma has been shown to further marginalise young people following disclosure. Educational staff report a lack of confidence and specialist training in this area. This chapter outlines the current understanding around the experience of voice-hearing and identifies examples of good practice by considering the lived experiences of individuals that have made a disclosure of this nature in school. Barriers to disclosure and what was helpful about the experience are discussed. Developing a trauma-informed ethos and compassion-focussed principles are highlighted as whole-setting approaches to support and benefit both young people with these presentations and education staff. Recommendations of relevant organisations and training initiatives in schools are provided with guidance on developing and implementing best practices.

The purpose of the chapter is to explain how boys learn to mask their expression of fears and emotions. The aim is to understand how boys internalize socially prescribed masculine traits, including masking of fear, certain emotional expressions and discomfort. The sample consisted of 20 parents, 30 school teachers and 50 boy students and 50 girl students between the ages of 11 and 14 from government-funded co-education schools in Delhi, India. School observation, focus group discussion, and interviews were used for data collection. The study found that gendered social norms are enforced on boys in the form of ‘boy codes’. These boy codes are so deep rooted in daily practices that they are considered as an essential ‘ideal male’ trait. Although the ‘ideal male image’ is presented as a uniform category among boys, the masking of fears and emotional expressions is not the same for all boys. Thus, many boys internalized the ideal male images in the form of hegemonic displays of masculinity, where they are focused on conforming to rigid masculine traits. However, through challenge, negotiation and renegotiation, many boys would like to conduct themselves according to their personal masculinity. There is a shift among some boys from the internalization of the traditional male image to giving meaning to personal experiences that deviate from the ideal male figure without the fear of being judged by society.

Although microfinancing is considered a key tool for fostering women's entrepreneurship development, there is growing concern regarding the impact of loan repayment strategies on the mental health of women entrepreneurs. This study seeks to unravel the implications of microfinance loans on the mental well-being of women entrepreneurs.

A carefully structured questionnaire was distributed to a purposive sample of one hundred women entrepreneurs in Lagos State using a mixed-method research approach. Also, interviews were conducted using an interview guide, which directly mirrored the questionnaire administered to five focus groups within Lagos State.

The study found that loan repayment and recovery strategies positively and significantly impact women entrepreneurs' mental well-being, with psychological distress serving as a measure for measuring mental well-being. Additionally, other factors such as the number of dependants and household headship trigger psychological distress, while age in business was associated with a reduction in psychological distress.

This study contributes to the existing literature by delving into the psychological implications of loan repayment strategies on the mental health of female entrepreneurs in Lagos State, Nigeria. Furthermore, it employs a triangulation research approach to validate questionnaire responses through focus group discussions.

Self-disgust appears to be a prominent feature in anorexia nervosa (AN), which might help explain why AN is often such a persistent disorder. Little is known about how this emotion can impact on recovering from this disorder. This study aims to develop our understanding of how people experience the emotion of self-disgust after physical recovery from AN.

Twelve female participants who reported previously having had a clinical diagnosis of AN but had physically recovered according to their EDE-Q scores took part in a semi-structured interview to explore their experiences of recovery and the role self-disgust played within this. Interpretative phenomenological analysis was used to explore the data.

Three themes were identified within the data to explain the experiences of self-disgust in those with AN: continued self-disgust following physical “Recovery”, multiple manifestations of self-disgust in recovery and increasing self-disgust in recovery as a driver for relapse.

Self-disgust was something each participant appeared to experience often, despite being physically recovered from AN. Disgust-based reactions to the self are enduring and highly resistant to change even whilst other aspects of the disorder become less potent. Self-disgust is multi-faceted and may trigger relapse as the signs of improvement and behaviours inherent in recovering were generally viewed as disgusting to the individuals.

Self-disgust is an emotion that continues to affect people with AN despite physical recovery. The recovery process itself is not linear and self-disgust is enduring and may cause those affected to relapse. Considering this emotion within therapeutic intervention may encourage those with AN to accept their recovered self.