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This paper aims to investigate how the reparative efforts of extensive apologies, compensation and structural change affect trust after a violation has occurred. Specifically, this paper presents a cognitive process model positing that voluntary reparative efforts will shape the victim’s stability attributions for the cause of the violation such that it will be deemed less stable (i.e. unlikely to recur); as a result, the victim is more likely to perceive the transgressor as being fair, and hence extend subsequent trust.

Two experiments were conducted to test the cognitive process model.

The results of both experiments supported this predicted sequence for extensive apologies. Support for the predicted sequence was also found when compensation and structural change are invoked as reparative efforts.

This research has theoretical and practical implications for a more nuanced understanding of how causal attribution theory and organizational justice theory can be integrated within the context of trust repair.

This research aims to separate the effect of a promise from an apology, examine interactional justice as a theoretical mechanism explaining the relationship between these accounts and post‐violation trust, examine how message content compares to the gesture of sending a message, and test offense severity as a moderator.

This study employed the Trust Game.

Results indicated significant apology × promise and apology × promise × offense severity interactions on interactional justice, and interactional justice fully mediated the relationship between promises and post‐violation trust.

Although this study was completed using a laboratory game with anonymous partners, results suggest that interactional justice provides a means for relationships to quickly get back on track after a violation. Specifically, promises provide “forward‐looking” information (trustworthy intent) and interpersonal sensitivity (demonstration of courtesy and concern) that enable interactional justice to affect subsequent trust.

These findings attest to the efficacy of clear accounts to foster interactional justice; in particular, apologies lead to higher interactional justice for less serious offenses. Furthermore, accounts that are “forward‐looking” lead to higher post‐violation trust via interactional justice perceptions.

Recent empirical studies suggest that apologies are associated with higher post‐violation trust, but, unlike this article, have not explicated this process or its boundary conditions.

The purpose of this paper is to describe why trust congruence is important to negotiation, illustrate potential types of trust congruence in negotiating dyads, and link those types of congruence to joint‐behavioral outcomes.

Studies pertinent to negotiators' trust in one another are reviewed, and based on prior theoretical and empirical work, propositions are developed to posit how different types of trust congruence or incongruence can predict joint‐behavioral outcomes in an integrative negotiation context.

This analysis offers a potentially valuable framework for deepening the understanding of how trust affects interpersonal relationships and the negotiations that occur within them.

This paper extends prior work on trust that has linked unilateral trust in one's negotiating partner to behavioral outcomes by considering how a bilateral measure of trust (trust congruence) will affect these outcomes.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.

Cosmopolitanism represents a complex, multilevel, multilayer phenomenon manifested in a variety of social spheres, including moral, political, social, and cultural. Yet, despite its prominence in other disciplines, cosmopolitanism has received relatively scant attention in international management research. Furthermore, the understanding of cosmopolitanism as an ever-present social condition in which individuals are embedded lags significantly behind.

In this chapter, we develop a conceptual framework for cosmopolitanism as an individual-level phenomenon situated at the intersection of the moral, political, and sociocultural perspectives. The framework explicates the interrelations between macrolevel dynamics and individual experiences in a globalized world. We conceptualize cosmopolitanism as an individual disposition manifested and enacted through identities, attitudes, and practices. We also highlight the diversity of individuals who can be considered cosmopolitans, including those who may not possess the classic cosmopolitan CV. Finally, the chapter explores the implications of cosmopolitanism for global organizations and global leadership.

The contemporary focus on extracurricular activities, here the educational incubator environment, accentuates a need to understand what we offer students in terms of the curricular and extracurricular learning environments when situated in the same higher education institution (HEI). Current research points towards breaking down the invisible barriers and silo thinking. In this conceptual study, we apply the Didaktik triangle as a theoretical and conceptual framing to make comparisons of structurally based conditions for curricular and extracurricular entrepreneurship education (EE). We present a framework that helps bridge the ‘what’, ‘why’, and ‘how’ questions in the two different learning spaces and, thereby, conjoin educators and consultants in possible pedagogical discussions on how they work with the students. The suggested bridge frames a wider ‘why’ and adds a more holistic and cohesive view of the two different types of settings. Our study contributes to the literature on how to bridge the blurred lines between curricular and extracurricular activities and break down the silos. The framework can act as an inspiration for entrepreneurship educators and practitioners who wish to provide more suitable and sustainable structures and develop a holistic learning environment.

I am trying to reason how cultural entrepreneurship research still could become more cultural, by developing two ideas: (1) that cultural entrepreneurship research describes the scholarly effort to inquire into how concepts, plans, recipes, rules, and instructions govern and are battled in the emergence of the organization-creation process. (2) Second, that this reveals a great affinity between the cultural and the entrepreneurial and that a more literary approach to writing cultural entrepreneurship research holds promise of a more nuanced, imaginative, and thus more cultural entrepreneurship research. In effect, the entrepreneurial process would, culturally understood, be the successful struggle to move beyond the comfortable place of dominant normality (and its assuring roles and templates) into an “un-insured” temporary space of potentialities, attractive to the imaginative mind for its motivating intimacy with hitherto undisclosed value. Most of this comes from re-reading Clifford Geertz’s (1973) The Interpretation of Cultures using Stephen Greenblatt’s (1997) The Touch of the Real as a companion. It brings me to the conclusion that we have never quite been Geertzian, and at least not Geertzian enough.

It is now forty years since there appeared H. R. Plomer's first volume Dictionary of the booksellers and printers who were at work in England, Scotland and Ireland from 1641 to 1667. This has been followed by additional Bibliographical Society publications covering similarly the years up to 1775. From the short sketches given in this series, indicating changes of imprint and type of work undertaken, scholars working with English books issued before the closing years of the eighteenth century have had great assistance in dating the undated and in determining the colour and calibre of any work before it is consulted.