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Unsilencing sexism‐related silence is not a new need, particularly in academic institutions heavily imbued with patriarchy, where sexist events are often ignored or denigrated. In this paper, we draw on a sexist cyberbullying attack unleashed against part of our academic work to extend a critique to the silence culture surrounding business school sexism. Through an embodied discussion of the various faces and phases of silence, silencing, and unsilencing that we experienced following this sexist event, we show the behind‐the‐scenes relational process that led us from silence to activism in regaining our voices and speaking out against academic sexism. We discuss the emancipating potential of feminist "wor(l)ds," relationality, and communal support in unsilencing sexism‐related silence and articulate possible ways of unsilencing silence at the individual, community, and institutional levels. [ABSTRACT FROM AUTHOR]

In this essay, we draw on a personal experience of sexist cyberbullying unleashed, on social media, against one of our academic papers, to act up against increasing instances of cybersexism, in the academy. Reading our experience in the context of feminist insights on impurity and abjection, we assert the need to dismantle cybersexism targeting non-conforming academic knowledge, namely feminist. We also discuss the potentials of the cyberspace to provide opportunities for communal solidarity, as a source of empowerment for targets of academic cybersexism. Writing this text is an activist expression of voice and resistance, whereby we call our community to collective action and increased institutional support against sexism in academia, particularly in online spaces. [ABSTRACT FROM AUTHOR]

Dance with us, on the dance-floor and with words, as we reenact our individual and shared tango autoethnographic experiences to develop an understanding of field inter-corporeality as a phenomenological experience of nakedness empowered by the transformational potential of eros. We write as we dance to discuss how eroticizing through the other's presence our embodied nakedness, beyond sexual stereotypes, pushes us to meta-reflect on ourselves as organizational ethnographers and writers to reinvent our field and writing interactions as inter-corporeally relational and intersubjective. We problematize the sexual gaze that traditionally associates nakedness with shame and objectified vulnerability to stress the capacity of eroticizing our academic nakedness to enable free, embodied knowledge stripped of the traits of the dominant masculine academic order. In so doing, we join burgeoning autoethnographic and broader debates in the field of organization studies calling for the need to further unveil the embodied, erotic, and feminine aspects of organizational research and writing. Shall we dance? [ABSTRACT FROM AUTHOR]

Despite being one of the most used theories by scholars and practitioners alike, surprisingly little attention has been devoted to how Stakeholder Theory is taught, or to the conception of the human it assumes. In this paper, we address this gap by drawing on the affective phenomenological perspective of Michel Henry, for whom ethics, praxis and even life itself are rooted in affective subjectivity. We argue that bringing back the Latin notion of affectus (as a noun and as a verb) is central to learning about stakeholders by strengthening our understanding of the human – both theoretically and affectively – as it operates within Stakeholder Theory, thereby addressing its anthropological, relational and normative shortcomings. We provide a practical illustration of what this means for learning by reflecting on the affective components of an executive development course on values-driven leadership. We show how the multi-level 'ME-WE-WORLD' framework of this course retrieves the relational normative force that redefines the human from an affective, phenomenological perspective, and enriches the discussion of stakeholders in the classroom. We end by discussing some avenues for future research on how to teach Stakeholder Theory in a more affective and effective way. [ABSTRACT FROM AUTHOR]

Although institutions are subject to constant change, we retain a stable image of them. Consequently, should they be considered as objects or processes? Notwithstanding its success, institutional theory still faces theoretical challenges to account simultaneously for change and stability, agency and structure. Following recent calls to integrate other perspectives on how we think about institutions, we draw on institutional analysis – a stream that has flourished in Europe and Latin America – to propose a radical and comprehensive conception of the institution as a locus of tension between the instituting (by which institutions are formed) and the instituted (temporarily stabilized forms). Since there is permanent tension between them, the institution itself can never be a stable object. It is constantly evolving, being either reinforced or destabilized. This research enriches the theoretical dialogue between organizational institutionalism and institutional analysis, two streams that have hitherto displayed little cross-fertilization. First, it contributes to rethinking the nature of institutions by emphasizing the role of the social imaginary, thus improving our understanding of the under-theorized role of imagination in institutionalization processes. Second, by placing the dynamic tension between the instituted and the instituting at the core of institutional theories, we answer calls to reclaim their missing critical dimension. Furthermore, this results in a methodological implication: the clinical approach of institutional analysis involving the intervention of researchers allows us to further embed institutional theories in organizational practice. [ABSTRACT FROM AUTHOR]

Our highly sensitive ethnographic study with anti-money-laundering analysts delves into the understudied link between embodiment and ethics in organizations. We begin by reclaiming the importance of bodies and embodiment in the business ethics literature, which largely assumes preeminence of the mind over the body. We then draw on French phenomenologist Michel Henry’s theory of the subjective body to advance our understanding of ethics as endogenous embodied practice rooted in life. Through the experiential realities of our ethnographic work, we show how the two interrelated dimensions in which embodiment occurs (subjective body and organic body) operate at two interrelated levels (subjective and intersubjective experience) to advance theory on the implications of corporeal ethics in organizations. More specifically, by reclaiming and specifying the ontologically embodied and shared dimensions of ethical subjectivity in life, we show the emergence and development of an esprit de corps, which allows embodying collective ethical practice while resisting to continuous external pressures. [ABSTRACT FROM AUTHOR]