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AbstractBased on a 1‐year ethnographic case study of a Copenhagen‐based CrossFit gym we demonstrate how an organized training place is made physically, psychologically, and socially safe. This we show empirically by analyzing how the local multi‐sited CrossFit gym 'CHALK' maintains its safe space through three organizing mechanisms: (1) coach‐led learning progression and practice of the physical craft of CrossFit exercise, intended to prevent injury; (2) a dynamic relation between 'Rx' and 'scaling', that is, setting universal standards for an exercise (Rx) and adjusting to individual levels of competence (scaling), actively preventing the high intensity workout from becoming high risk and from setting idealized norms that only few can live up to, but feel compelled to pursue nonetheless; (3) an egalitarian culture whose practice enables members to participate regardless of age, gender, ethnicity, socio‐economic class, sexual orientation, and prior exercise experience. Our ethnomethodological approach further allows us to discuss how certain signifiers of difference are recognized but either do not become salient or do not matter in respect to the functional training. Rather, we find and argue for the possibility to engage in 'tomboy‐ish behavior' that challenges gender and other identity performances in CHALK. In identifying necessary and sufficient conditions for establishing safe space, the article contributes to extant literature, showing how safe space can emerge as an effect of everyday practice, in contrast to being intentional and declared.

AbstractThis paper applies ritual theory to study public LGBTQ+ gatherings, including Pride parades, silent vigils, and commemorative litanies. The analysis of public LGBTQ+ rituals has often focussed on Pride parades and their carnivalistic exuberance. We call instead for more attention to the whole nexus of public rituals that this movement consists of, and we argue that these rituals are central to LGBTQ+ community building and meaning-making in this social movement. Using participant and non-participant observation, as well as publicly available data, the paper studies assembly forms, ritual scripts, symbolic interactions, sites, and objects that link the various public rituals within the LGBTQ+ movement. We find that, over the last five decades, these ritual elements have coalesced to provide members of the LGBTQ+ community access to the sphere of transcendence. Our findings suggest that this community might be slowly changing its character from social (protest) movement to becoming a viable civil religion.

Disconnective action, this article argues, is an important supplement to the logic of connective action, which enables social movements to organize informally online. Through the (threat of) disconnection, members may (re)assert their agency in relation to social movement organizations. In conducting a case study of LGBTI+ community members' protests of a corporate sponsorship of WorldPride 2021, we establish disconnective action as a particular form of within-movement activism that relies both on social media affordances and the conditions of possibility of hybrid media ecologies. Thus, we explore how individual members of the LGBTI+ community were able to influence the formal organization of WorldPride 2021, as the threat of community members' disconnection from the event led the organizers to terminate a corporate sponsorship. On this basis, we conceptualize disconnective action as a central means for individual activists to shape the movements of which they are part.

This article addresses recent debates in critical management studies (CMS) on the impact of research beyond academia and critical performativity—in other words, it addresses the need for researchers to engage with and intervene in organizational practices while remaining critical of these practices. GenderLAB has been developed to address this need by organizing academic activism and drawing critical insights from studies in gender equality and diversity in a way that can impact organizations. By combining the reflexive process of norm critique with action-oriented design thinking, GenderLAB contributes a methodology that holds potential for overcoming the current critical/constructive impasse in CMS literature.

Applying a conceptual framework of hyphenation, understood as the organization of racialized subjects, this paper investigates rhetorical strategies for working existing hyphens as practiced within an Action Aid Denmark initiative to train young people to become public opinion leaders in anti-discrimination matters. We identify three such rhetorical strategies: (1) Silencing: Racialized subjects are organized by majority voices that speak of/for 'the Other'; the training explicitly seeks to change the organization of public debate by working this hyphen. (2) Positioning: The main strategy for working the hyphen, as taught in the course, is to speak from a minority position, but in a manner that is recognizable to the majority. Thus, non-white participants are trained to speak with white voice; they become exceptions to the rule, tokens or role models when telling their stories in a scripted manner. And (3) Representing: In telling their own stories, the aspiring opinion leaders come to speak for racialized subjects as a group. Thus, the course (unwittingly) reproduces the current racialized organization of public space in the form of 'benign discrimination'. On the basis of this analysis, the article advances postcolonial organization studies by demonstrating that hyphenation cannot be overcome, but must be engaged in a continuous process of re-working the hyphen. Thus, the task of researchers and practitioners alike is to show the constraints of current hyphenations and find strategies for organizing subjects in more equal and open relations.

This book focuses on the multiple and interconnected manifestations of violence that women/girls encounter in tourism consumption and production while seeking to open the debate on violence against sexual minorities (LGBT) and discussing men/boys as victims and perpetrators of GBV.