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The purpose of this study is to investigate the use of positive autoethnography for the consequences of conversion therapy. Life after conversion therapy is, for many, a life-changing episode, especially when combined with disfellowship. In recent years, positive autoethnography has grown substantially. The work of Tedeschi and Calhoun (2004), from the school of positive psychology, focuses on posttraumatic growth following a traumatic event or series of events.

Qualitative approach of positive autoethnography.

This innovative case study highlights personal struggles with grief, depression and suicidal ideation. In addition, the time elapsed has enabled a process to juggle with alternative ideas moving forward in salvaging a form of identity.

Treatment as usual psychological therapies (TAUPT) provide many unhelpful triggers due to the same jargon used in both conversion therapy and TAUPT. Away from TAUPT, this writing exercise may help as a stand-alone post-conversion recovery process.

The post-conversion recovery process will offer much-needed help with only a few face-to-face meetings to aid the posttraumatic growth writing exercise.

The suicide rates for sexual minority conversion therapy victims are eight times higher than those of other sexual minority groups and isolation levels. A single point of entry pathway for conversion therapy survivors is needed.

To the best of the author’s knowledge, the first of its kind to apply positive autoethnography using the model as a framework to understand the post-conversion therapy experience, looks for growth in five areas: relating to others, new possibilities, personal strength, spiritual change and appreciation of life.

Despite recent efforts to link religion with job satisfaction, the current state of research lacks the knowledge of why there may be a positive relationship between the two variables. This study tries to fill this gap by testing the notion that Christians are more likely to exhibit a higher level of distributive justice perception, which leads to a higher level of job satisfaction. The study also tries to identify Christianity as the moderator in the relationship between distributive justice and job satisfaction.

This study uses secondary data. The study analyzes 13,289 employees in 27 countries in the 2010 European Social Survey, which contains information on the levels of distributive justice perceptions and job satisfaction, as well as the religious affiliations of the respondents. The country fixed effect regression analysis was conducted.

The analyses first reveal that Protestants, compared to non-Protestants, exhibit a higher level of distributive justice perception, which leads to a higher level of job satisfaction. The analyses also demonstrate that the positive relationship between distributive justice perception and job satisfaction is weaker for Protestants than non-Protestants. These relationships, however, were not evident for people affiliated with other denominations of Christianity.

Protestant employees are likely to maintain a higher level of distributive justice perception, and distributive justice perception matters less in shaping their job satisfaction. As a result, organizations may want to focus more on the other aspects of organizational justice, such as procedural and interactional justices in managing protestant employees, if maintaining job satisfaction level is a concern. With many “Christian-based” companies operating and being supported in today’s economy, the findings in this study can be useful to these organizations that are more likely to attract and have Christians as their employees.

The current study provides evidence that employees’ religious affiliation (i.e. Protestantism in this case) can be a predictor of job satisfaction through the mediation of distributive justice perception. It also offers a basis for future studies on employee morale (e.g. job satisfaction and justice perceptions) to consider religious factors. Finally, the findings also identify Protestant affiliation as a moderator in the distributive justice–job satisfaction relationship.

This study aims to use a novel data set of 636 murderers sentenced to death in California to investigate homicide offenses that are committed but not prosecuted or officially solved, a concept known as the dark figure of crime.

Uaing appellate records from the Supreme Court of California, which contain extensive information about the offender’s background, criminal offense history and mental health diagnoses, it was revealed that one-third of the offenders in the sample have additional homicide offenses for which they likely bear responsibility, but were not prosecuted.

Most of these involve one or two additional homicides, though a wide range was observed spanning 0 to 93 additional victims. Those with a dark figure of murder and unsolved homicides had substantially more prior arrests, convictions and prison incarcerations and were higher in psychopathy, sexual sadism, homicidal ideation and gang involvement than offenders without a dark figure. Psychopathy and homicidal ideation were the most robust predictors of both the presence and magnitude of a dark figure of murder and unsolved homicides, whereas sexual sadism was inconsistently associated.

A disproportionate amount of the unsolved murders in the USA are likely perpetrated by the most pathological types of offenders, those with extensive antisocial careers and severe externalizing psychopathology.

The purpose of this paper is to provide a scene-setting viewpoint that critically examines various diversity, equity and inclusion (DEI) blind spots within the field of international business (IB). These include issues such as social justice, intersectionality, de-colonization, the co-creation of inclusive research practices in indigenous spaces, social dialogue and the gap between DEI rhetoric and reality. An additional aim of the viewpoint is also to contextualise the discussion of DEI blind spots in terms of the six papers which make up the first part of a two-part special issue on DEI in IB".

The authors build on existing DEI overview works and comment on specific DEI blind spots. The authors also discuss the role of positionality as critical reflexive scholarship practice, which they see as an essential step in problematizing structural inequalities. The authors then discuss six specific areas where DEI blindspots persist within the IB literature and link their discussion to the six papers included in the first part of their DEI special issue.

Addressing the contradictions between the business and social justice cases for DEI requires addressing the ontological contradictions between the two perspectives through problematizing structural inequalities. A key contribution of the paper is also the discussion around positionality in DEI research and the relevance of positionality statements as part of critical reflexive scholarship in support of a socially just DEI research agenda.

The authors discuss the role DEI research plays and can play within the evolution of the IB discipline. The authors apply a critical management studies perspective to pervasive DEI issues, as well as engage with the topics in the special issue through a unique critical reflexive epistemology which includes their own positionality statements as guest editors and researchers. Their critical discussion and recommendations for future research serve as a kind of whetstone to sharpen IB’s DEI research tools and in turn for IB to help sharpen DEI research’s tools, supporting it to become more socially just.

This paper identifies the value of Indigenous processes in developing a reciprocal working relationship between a Pasifika grass roots community organisation, Pasifika Church and an Australian university. The focus is on the capacity of Indigenous methodologies to authentically attain equity, diversity and inclusion, during the development of stakeholder partnerships, particularly when there are power and resource imbalances between parties.

This paper is about the process of how Pasifika methodologies, namely talanoa, e-talanoa and teu le va, were used to create positive reciprocal relationships in a culturally grounded manner. The outcome was an agreement of the three stakeholders, the Pasifika Church, the Pasifika organisation and a tertiary institute to work together on a community educational and training project.

The agreement by all parties to adopt Indigenous methodologies from inception enabled the process to be community-led in a culturally safe manner. Critically, these cultural processes established a foundation of trust, expanding possibilities for shared work and projects. For migrant communities, the advocacy and employment of cultural methodologies can empower them through negotiations to maintain their sovereignty over their Indigenous knowledge and priorities. Similarly, it is important for universities and mainstream organisations not only to acknowledge power imbalances and to support community-led priorities but also to cede power around processes of negotiation and discussion.

This is an experience of four organisations working together. It is uncertain whether the same outcome could be attained with other organisations, personalities and cultural groups.

The same principles may be harnessed for other migrant communities, allowing for their cultural practices to inform the ways in which stakeholders work together as opposed to the often-dominant euro-centric practices of the West. It is a deliberate effort that privileges Indigenous ways of being, knowing and doing.

Migrant communities that perhaps may be subject to the more Western dominant environment are empowered to use their cultural frameworks to create an equal ground with government, tertiary and not-for-profit stakeholders.

This article is one of the first in Australia to document how talanoa, e-talanoa and teu le va were used to develop a working partnership in a culturally grounded manner to uphold the sovereignty of grassroots Indigenous organisations. This strengthens relationships between migrant communities and mainstream organisations. It outlines Pasifika protocols and successful use of equitable decision-making, led by a grassroots community organisation, a Pasifika Church, whilst liaising with a multi-campus university.

In this study, the authors applied a routine dynamics perspective to examine how agile routines enhance efficiency while allowing flexibility in a world of flux. Hence, the authors conducted an ethnographic case study in the IT sector, following a scrum team. The findings indicate that agile routines create affordances for addressing temporal orientations toward the past, present, and future. Within the scrum framework, each routine has a designed temporal orientation, such that the planning meeting is oriented toward the future. Actors enacted this single, temporal orientation through temporal demarcating patterns. However, in some instances, other temporal orientations conflicted with the dominant one. In those cases, actors enacted temporal integrating patterns that embraced multiple temporal orientations. The authors contribute to research on routine dynamics by demonstrating how (1) temporal demarcating enables organizational benefits, (2) temporal integrating enables learning from and anticipating problems, and (3) temporal spaces emerge within routine enactments to solve problems at hand.

This qualitative study investigated the relationship between beauty standards and identity in the United States from the perspective of 20 self-identified millennial Black women. During semi-structured virtual interviews, participants defined Black, American, and millennial beauty standards distinctly. American beauty was associated with Eurocentrism and mainstream media representation. Interpretations of a millennial beauty standard were aligned with perceptions of the generation as tolerant and politically conscious. Black American beauty standards embraced the range of hair textures and skin tones present in the African diaspora. While participants were cognizant of the different beauty ideals present, their interaction with beauty standards was ambivalent. Interviewees found beauty knowledge accessible through social media. However, they remain confined to a restrictive beauty standard due to workplace expectations around professionalism. Participants negotiated where and when to express their intracultural beauty ideals but participated in the beauty industry through processes of learning how to care for their hair in its natural state. Even though they have autonomy and flexibility in expressing their cultural styles, personal and professional repercussions are still plausible. Future studies can expand on these findings by exploring perceptions of American beauty standards from a different generation, region, or identity.

Zygmunt Bauman was a Senior philosopher who did not need a previous presentation. His theses have shed light on modern philosophy and sociology globally. For Bauman, the liquid modernity should be understood through the lens of a binomial model, grounded on two main figures: vagabonds and tourists. The postmodern society is structured on an extreme social inequality expressed in the bipolar division between two classes: tourists and vagabonds. Each one is determined by a different degree of freedom of choice, which seems to be the cornerstone of postmodern life. The more freedom of choice each class showed the higher its rank in the postmodern social hierarchy. The chapter discusses the weaknesses and strengths in Bauman's reasoning.