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Managing public ‘affect’ was a critical component of Aotearoa New Zealand's COVID-19 policy approach, which was predicated on collective emotional feelings of calmness, compassion and trust. A long history of health promotion efforts have involved co-opting children as tools to manipulate (adult) public affect towards motivating behavioural change or accepting health interventions. Little research has yet considered the consequences of objectifying children for affect management in the name of public health. The Pandemic Generation study compared the perspectives of Auckland children aged 7–11, generated through co-drawing comics about their pandemic experience, with a critical discourse analysis of children's representation in New Zealand COVID-19 public health messaging. In this chapter, I argue that by leveraging performative care for children to manipulate an adult public affect, the New Zealand government erased children's subjectivities, their care-giving roles and contributions, further disenfranchising children as members of the ‘public’ in public health.

The United Arab Emirates (UAE) offers a level playing field to all ethnic entrepreneurs (EE’s) operating from within it. The purpose of this qualitative research case study is to explore the reasons underpinning the relatively greater success that Indian-origin EE’s in the UAE have been enjoying for sustained periods – and across diverse industries – relative to their counterparts belonging to several other nations.

Qualitative research case study that draws from data gathered through 30 interviews of participants identified through expert sampling.

Whereas the UAE treats all its ethnic entrepreneurs (EE’s) alike and provides them with a level platform to operate from, the EE’s from India have consistently been outperforming those from all other nations, particularly within the context of the UAE’s large businesses spanning diverse industries. Three features seem to explain their success: their high tolerance for ambiguity; thriftiness; and intercultural competence.

Two key limitations were faced: firstly, the negligible research literature on ethnic entrepreneurship in the UAE, and related official statistics such as details (by ethnicity/nationality) of EE-owned businesses, and secondly, the industry-wise break down of such businesses and their performance, as available in other developed nations hosting EE’s. Resultantly, alternate sources of data have been used to complete this research.

Given the UAE’s national-level institutionalised efforts to promote entrepreneurship amongst its citizens and wider populace, there are many implications that this study holds for existing and future entrepreneurs.

While on the one hand, the UAE and the wider Gulf Cooperation Council region have been witnessing frenetic ethnic entrepreneurial activity in the past decade, the research literature on the regions’ ethnic entrepreneurship is extremely patchy. This case study serves to significantly bridge this gap, and to the best of the authors’ knowledge, this is the first work, that extensively explores the entrepreneurial trajectory of Indian EE’s in the UAE, and the factors driving their success.

Online health communities (OHC) can transform the healthcare industry, particularly in developing economies. Technology advancement and increased health literacy pave the way for these communities to become powerful tools for empowering patients. The purpose of this study was to empirically validate the linkages between social support and how it overarchingly influences patient compliance. Following social support theory, this study delineates how support from the community affects the patient–physician relationship (PERP) and consequently patient compliance regarding the treatment plan. This study also invents the role of patient trust in an OHC in moderating the relationship between PERP and engagement.

This paper is based on social support and empowerment theories to investigate the importance of social support in improving patients’ health behaviours and health outcomes via patient empowerment, patient engagement and patient compliance. The authors surveyed users from three Facebook cancer communities in India to collect data. The authors used partial least squares structured equation modelling and necessary condition analysis (NCA) with 265 participants to support the proposed model.

The result demonstrates that PERP is a crucial factor for patient engagement in OHC, and patient engagement has a significant effect on patient compliance. The results also showed that trust was a significant moderator between PERP and engagement. The NCA analysis shows all the relationships are significant; however, emotional support is not a necessary condition for PERP.

By empowering cancer patients and enabling them to meet their emotional and informational needs through OHCs, the study model can aid in the development of solutions that will improve compliance with their treatment in an emerging economic context. The findings indicate the potential chain reaction of social support and PERP in online cancer health communities. This study also contributes to quantifying the social impacts of online healthcare services and how to enhance the healthcare compliance framework.

This study combines social support and empowerment theory with patient, physician, and technology to provide a fine-grained picture of PERP in OHC. It explains how social support in OHC promotes self-care behaviour. This linkage validation enables readers and the community at large to gain a more nuanced understanding of how social support – through PERP, engagement and trust – enables patient compliance using primary data.

Comparative analyses in education science have traditionally focused on the category of geographic location as the comparative unit. However, comparison may involve many other units of analysis, such as culture, politics, curricula, education systems, social phenomena, and other categories of the lives of societies. Still, categories are inseparably linked to one or several geographic locations. Comparative approaches are often also dictated by the availability heuristic. Studying geographic units as the foci of comparative research is a necessary step for comparative presentation of the topic. According to Bray and Thomas, a researcher must always seek preliminary insight in the geographic unit to be analyzed before making the comparison. In social science research, a unit of analysis relates to the main object of the research, as it answers the question of “who” or “what” is going to be analyzed. The most common units of analysis are people, groups, organizations, artifacts or phenomena, and social interactions. Ragin and Amoroso have noted that comparative methods can be used to explain the commonness or diversity of results. This paper shows how comparative research can be approached in ways that have not been discussed, grounded in the historically variable understanding of the very term “comparison.” They are, for example, The Ogden-Richards triangle, The Porphyrian Tree, Classification strategies – Mill’s Canons, The chaos of the world – the order of science, Weber’s ideal types, Raymond Boudon’s formula, and the Möbius strip in comparativism.

The purpose of this paper is to pay tribute to the work of Bruno Latour and its relevance for organization scholars particularly, by relentlessly going beyond the reified category of “organization.” We rely in particular on our own experiences of conducting fieldwork with Latour in our hands and expose our journeys, sometimes feeling naked, embarrassed and naive. By following traces of actions, paying attention to things and appreciating plurality, with Latour we have discovered the politics of organizing and the aesthetic matter of things.

We use our own methodological experience to describe how Latour’s work has helped us concretely. We structure our methodological reasoning around three excursions in the field, corresponding to our different fieldwork journeys. For each excursion, we rely on descriptions and reflect on how we have traced actions, paid attention to things and appreciated plurality, as set out in the introduction.

We render through excursions our Latour moments, that is, critical moments in fieldwork, where we get stuck and embarrassed and where Latour’s texts with simple questions help us move. Against the critique of ANT as being apolitical and unable to account for the body, we explain how we have precisely, through our ANT investigations, intersected between politics, aesthetics and organizing through three main ways of displacing us in the field: leaving a priori categories and questioning what we see; placing our view somewhere and moving it in an oligopticon-like way; and “thick thinging.”

The paper is a tribute to Latour’s work and wants to contribute to emphasizing his relevance for understanding not only organization in general but also the politics and aesthetics of organizing. We reassemble our fieldwork journeys and, despite their being personal to us, we believe that our learnings are recognizable and recognized by other scholars. We conclude with a research suggestion relevant to organization scholars.

This study explores the concept of intergenerational accountability to address the grand challenge of a just transition. Intergenerational accountability extends the notion of accountability for the other to include future generations in ways that avoid the trap of long-termism and delayed action.

We follow a critical qualitative case study approach with an Indigenous community in a settler colony. Sources of empirical materials include semi-structured interviews and documentary reviews, analysed abductively through thematic analysis.

Intergenerational accountability extends the notion of accountability for the other temporally by including future generations. Indigenous temporalities offer a way to address concerns that accountability to distant future generations could delay the urgency to act now. Findings suggest that the “eternal present”, where aspirations of ancestors and obligations to descendants coalesce into a contemporary obligation, has the potential to help confront the climate crisis. However, the ability to actively practice these understandings is constrained by commercial “best practice” and the colonial state. These constraints necessitate struggles for Indigenous self-determination that also exist in the eternal present.

We extend the concept of accountability for the other to include future generations, but avoid the trap of long-termism delaying action through the eternal present of Indigenous temporalities. However, these temporalities are constrained, so struggles for Indigenous self-determination become closely intertwined with struggles for a just transition.