The impact of COVID-19 on academic aeromobility practices: Hypocrisy or moral quandary?

Academics have long regarded air travel as vital to pursuing a successful career. Meanwhile, many academics are at the frontline of climate change science and advocate the urgency to reduce greenhouse gas emissions. The conflict between combating global warming and high aeromobility practices traps academics in a loop of hypocrisy. However, COVID-19 presents an opportunity for academics to advance their research and careers with reduced aeromobility. This research investigates how academics have adapted to virtual working experiences during COVID-19 and the implications for establishing changes in aeromobility practices. Informed by the theory of practice change, this paper reports the findings of a comprehensive survey and interview programme in New Zealand. It provides insights into the prospects for reduced aeromobility and the institutional policy frameworks required to embed a new normal, considering the unique circumstances faced by academics working at geographically remote institutions. The findings reveal that instead of being trapped in a loop of hypocrisy, New Zealand academics face a moral quandary in being concerned about climate change and wishing to reduce aeromobility practices, while wanting to avoid compromising career success. Recommendations for academics to face this moral quandary and their institutions to support practice change are proposed. [ FROM AUTHOR] Copyright of Mobilities is the property of Routledge and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full . (Copyright applies to all s.)

Conformity and reactions to deviance in the time of COVID-19

We have seen massive global behavioral change as billions of people radically altered their ways of life in response to COVID-19. Here, we review how research on conformity and deviance can inform understanding of and effective responses to the pandemic. Group identities are critical for understanding who is influenced by whom, as well as how partisan divisions can obstruct cohesive and coordinated action. We identify several questions highlighted by the pandemic, including when people will react more harshly to ingroup members who violate health-protective norms (black sheep effect) or to outgroup members violating the same norms (intergroup hypocrisy). As a working hypothesis, we propose a goal-based approach, positing that differentially negative reactions to ingroup and outgroup deviants are likely influenced by the relative salience of goals to protect ingroup image, enforce group norms, maintain intergroup boundaries, and seek justice for potential victims put at risk by norm-violating behavior. (PsycInfo Database Record (c) 2023 APA, all rights reserved)

CSR crises from the consumers' perspective: a multidimensional typology and future research agenda

Purpose>The purpose of this paper is to develop a multidimensional corporate social responsibility (CSR) crisis typology from the consumers' perspective and to provide an agenda for future research.Design/methodology/approach>Basic content-related dimensions for characterizing CSR crises from the consumers' perspective are derived from a review of relevant static crisis typologies. Different types of consumer responses to negative CSR information are derived from various theoretical approaches. Dynamic process models of corporate crises are reviewed to assign various types of consumer responses to different crisis phases. Linking both static and dynamic approaches leads to a comprehensive consumer-oriented typology of CSR crises that is illustrated with examples.Findings>A CSR crises typology is developed based on three consumer-related dimensions: the extent to which the company is attributed blame by consumers;the amount of perceived damage potential;and the perceived CSR relevance of the crisis situation. The combination of these dimensions results in eight different crisis types. For each of these crisis types, different forms of consumer responses are assigned that prevail in the so-called potential, latent and manifest crisis phase.Research limitations/implications>Future research could address the empirical review of the crisis typology presented, its refinement by considering various consumer and stakeholder segmentation approaches and the advanced dynamic analysis of CSR crises by including stakeholder characteristics that impact the diffusion of CSR-related negative publicity.Practical implications>The results of this paper support early crisis detection and effective crisis management by identifying relevant target variables for crisis communication.Originality/value>The typology developed enables a broad spectrum of CSR crises to be classified, including those that have been neglected in previous systematization approaches, such as CSR-related tensions, general sustainability crises and product-harm crises. Due to its theoretical foundation, this paper also contributes to a clearer demarcation of existing CSR crisis constructs.

Hypocrisy is the tribute that vice pays to virtue: Dynamics of perceived organization hypocrisy and job embeddedness in the hospitality industry.

In the wake of the COVID-19 pandemic, hospitality institutions are striving for legitimacy, which leads them to organizational hypocrisy, generating perceptions of inducement breach, future anxiety, and ultimately reduced Job Embeddedness. This study has identified industry and environmental situation-specific constructs in a mutual relationship to fill a theoretical gap. An electronic survey of 2100 frontline employees was administered among which 842 completed surveys were retained for analysis. The validity of the measures and the absence of common method bias were established. SPSS PROCESS was used to compute the serial mediation effects. Contrary to existing knowledge, the results of this study indicate that organizational hypocrisy increases employee job embeddedness. Three reasons identified for this result are Asian culture sample, prevalence of COVID-19 pandemic, and the necessity of hypocrisy emphasized by scholars. The study also presents an underlying mechanism that makes this relationship negative through perceived inducement breach and future anxiety. This study focuses on HOW and IF organizational hypocrisy has detrimental effects, thus adding empirical evidence to otherwise exploratory literature. For hospitality industry, employees are an irreplaceable resource that provides competitive advantages; they need to align their values with that of their employees by word and actions or risk losing them.

From Disorganized Hypocrisy to Political Neo-medievalism: Rohingya Crises in Bangladesh

Prior Rohingya influxes changed character from August 2017: neo-medievalism arguably imposed a different context. Bangladesh's generally successful accords with Myanmar and previous Rohingya repatriation resulted from power rivalry, and its unwritten structural derivative, stability. Such a consent hardly existed, as exposed in Russia's 2014 Crimean crisis. Yet, aggravated by a COVID-19 pandemic quashing great power willingness to preserve structural stability, a normative shift still may be unfolding. Accordingly, prompting this study examines a possible shift from Amitav Acharya's disorganized hypocrisy to political neo-medievalism under which the contemporary sovereignty-based structure persists, amid rogue impenetrable tendencies due to the absence of any responsible check and balance power. The key finding of this study is precisely that: beyond geopolitics, the lack of structural stability is what sustains the Rohingya crisis. © 2022, The Author(s), under exclusive license to Springer Nature Singapore Pte Ltd.

Color Correction : How the Racial Reckoning Exposed Systemic Racism in Journalism

This paper captures the current critical moment in journalism’s history, in which racialized and Indigenous journalists are forcing an unprecedented “reckoning” of the systemic racism enshrined in the ethical canon and normative structure of the fourth estate. It comes as the police killing of George Floyd has triggered a global Black Lives Matter movement demanding justice for people of color;when the COVID-19 pandemic has disproportionately ravaged Black, Latino, and Indigenous communities;at a time of profound distrust of mainstream news media;and in an era when news organizations stare down the additional crisis of economic sustainability exacerbated by the pandemic. Racialized journalists have called out their own employers and industry for news content that lacks context, plays to stereotypes, and all too often fails to grasp the lived experiences of non-white people in society. They have pointed out the hypocrisy of journalism’s central ethics—objectivity, balance, public service—that have always privileged white voices over other perspectives. They describe a work environment that fails to take into account their value as journalists, and their insights as First Peoples, or people of color. These are the findings of a content analysis of the op-eds, columns, social media posts, podcasts, and other published media accounts by Indigenous and racialized journalists in the United States and Canada in the six months following George Floyd’s death. This study takes their experiences, concerns, and calls for reform and puts them in the context of previous research on diversity and inclusion in journalism, demonstrating how journalistic practice and ethics are deeply entrenched in white dominance.

Corporate hypocrisy: an underappreciated concept of corporate social responsibility

Several decades after the appearance of the Social Responsibility (SR) construct, it continues to evolve. However, the authors continue to cover different aspects;during the health contingency due to COVID-19, SR has moved towards a business perspective with a feeling more human, more social, and more critical. From a global perspective, companies that fail to fulfill their social responsibilities have become a common phenomenon, giving way to what some authors call corporate hypocrisy. Given this scenario, this document aims to analyze and explain the relationship of hypocrisy perceived by human talent with Corporate Social Responsibility from an analytical and interpretive perspective. A descriptive analysis of border literature was used from different approaches, business lines, and countries, which converge in the same critical position of Social Responsibility between saying and doing. In this document, different views of authors are exposed who promote the benefits that are a flag of conviction to have the Social Responsibility approach;for this reason, it was necessary to analyze the counterpart with the points of view of other authors. It is concluded that corporate hypocrisy within the actions of Social Responsibility can only be avoided with consistent and permanent action by all interest groups that are part of the organization.

Religious compensatory consumption in the Islamic context: the mediating roles of religious social control and religious guilt

Purpose>In general, Muslims consider Islamic consumption to be a religious obligation. Previous research, however, suggests that various socio-psychological factors may influence Islamic consumption. Failure to comprehend the true motivations for purchasing Islamic products may lead to marketing myopia. This research investigates the less explored motivational factors of religious compensatory consumption, namely religious hypocrisy, religious social control and religious guilt.Design/methodology/approach>This research relied on an online questionnaire. Purposive sampling yielded a total of 238 Muslim respondents. The authors employed PLS-SEM analysis with the ADANCO software to test the hypotheses.Findings>The results reveal the following: (1) Higher religious hypocrisy leads to higher religious social control. (2) Higher religious hypocrisy leads to higher religious guilt. (3) Higher religious social control leads to higher religious guilt. (4) Higher religious hypocrisy leads to higher religious compensatory consumption. (5) Higher religious social control leads to higher religious compensatory consumption. (6) Religious social control partially mediates the relationship between religious hypocrisy and religious compensatory consumption. (7) Higher religious guilt leads to higher religious compensatory consumption. (8) Religious guilt partially mediates the relationship between religious hypocrisy and religious compensatory consumption.Research limitations/implications>First, religious compensatory consumption in this research is limited to Muslim consumers. Future research may investigate compensatory consumption in different contexts, such as Judaism and Christianity, which have some common religious tenets. Second, compensatory consumption is a complex concept. The authors’ religious compensatory consumption scale only incorporated a few aspects of compensatory consumption. Future studies may retest the authors’ measurement scale for reliability. Lastly, the samples were dominated by the younger generation of Muslims (e.g. generation Z). Future studies may investigate older Muslim generations.Practical implications>First, this research illustrates how religiosity, guilt and social control may contribute to Islamic compensatory consumption. Islamic business practitioners and retailers targeting Muslim consumers can benefit from this research by knowing that Islamic consumption may be driven by socio-psychological factors, such as religious hypocrisy and guilt. As a result, businesses targeting Muslim consumers can develop marketing strategies that incorporate these religious elements while also addressing their socio-psychological issues in order to promote Islamic products. Second, Islamic business practitioners and retailers may consider the social environments in which Muslims are raised. The authors’ findings show that religious social control has direct and indirect effects on Muslims' preferences for Islamic products as a form of compensatory strategy. Islamic business practitioners may design marketing programs that revolve around Muslim families and their Islamic values. It is in line with the previous studies that suggest the connections between religions, local cultures and buying behaviours (Ng et al., 2020;Batra et al., 2021). In some ways, Islamic products can be promoted to improve the well-being and cohesion of family members and Muslim society in general. In this research, the authors argue that businesses' failures to understand the socio-psychological motives of Islamic consumption may lead to marketing myopia.Social implications>As previously stated, religion (i.e. Islam) may be a source of well-being and a stable relationship among Muslims. Nevertheless, it may also become a source of negative emotions, such as guilt, because of one's inability to fulfil religious values, ideals or standards. According to the authors’ findings, Islamic products can be used to compensate for a perceived lack of religiosity. At the same time, these products may improve Muslims' well-being. The creati ns of products and services that revolve around Islamic values are expected to improve Muslims' economic conditions and strengthen their faith and love toward Islam in the globalized world. Moreover, Muslims, both as majority and minority groups, face increasing social pressures. On one hand there is the (in-group) pressure to uphold Islamic values and on the other hand there is the (out-group) pressure to preserve the local values and cultures. Indeed, living in the globalized world may require certain compromises. This research calls for various institutions and policymakers to work out solutions that enable all religious groups to work and live in harmony.Originality/value>To the best of the authors’ knowledge, this research is the first to study religious compensatory consumption quantitatively. This research operationalized variables previously discussed using a qualitative approach, namely religious hypocrisy, social control, guilt and compensatory consumption. The authors designed and adapted their measurement scales to fit this context, paving the way for future research in this field. Second, this research provides new empirical evidence by examining the relationships among less explored variables. For instance, this research has proven that several aspects of religiosity (e.g. hypocrisy, social control and guilt) may influence compensatory consumption in the Islamic context. This research also reveals the mediation roles of religious social control and religious guilt that were less explored in the previous studies. To the best of their knowledge, previous studies had not addressed social control as a predictor of compensatory consumption. Therefore, the theoretical model presented in this research and the empirical findings extend the theory of compensatory consumption. Third, Muslims are underrepresented in the compensatory consumption research;therefore, this research fills the population gap. Finally, this research focuses on Islamic compensatory behaviour as the future direction of Islamic marketing. Previous Islamic marketing research had not addressed the sensitive motives of Islamic consumption, which have now been highlighted in this research.

“Woke” Corporations and the Stigmatization of Corporate Social Initiatives

Recent corporate social initiatives (CSIs) have garnered criticisms from a wide range of audiences due to perceived inconsistencies. Some critics use the label “woke” when CSIs are perceived as inconsistent with the firm’s purpose. Other critics use the label “woke washing” when CSIs are perceived as inconsistent with the firm’s practices or values. I will argue that this derogatory use of woke is stigmatizing, leads to claims of hypocrisy, and can cause stakeholder backlash. I connect this process to our own field by considering inconsistencies in our organizations and in our teaching that could garner similar criticisms. After describing the stigmatization process, I consider the moral implications of inconsistencies for CSIs and draw parallels to our field. I end by suggesting next steps for our field in response to the stigmatization of CSIs and to guard against the stigmatization of our own work.

Hypocrisy Induction: Using Chatbots to Promote COVID-19 Social Distancing.

Considering widespread resistance to COVID-19 preventive measures, the authors draw on hypocrisy induction theory to examine whether online chatbots can be used to induce hypocrisy and increase compliance with social distancing guidelines. The experiment demonstrates that when a chatbot induces hypocrisy by reminding participants that they have failed to comply with social distancing recommendations, they feel guilty about violating social norms. To reinstate confidence in their personal standards, they form favorable attitudes toward the chatbot ad and establish intentions to comply with recommendations. Interestingly, the persuasive power of hypocrisy induction differs depending on the level of anthropomorphism of the chatbot. When a humanlike chatbot reminds them of their hypocritical behavior, participants feel higher levels of guilt and act more desirably, but a machinelike chatbot is not effective for creating guilt or generating compliance.