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Fashion means much more than dress. There are fashions in all aspects of life, from the time and manner of taking meals to the ways in which people sit. Clothes are animated by bodies moving in space, through gesture and deportment, and attitudes towards work and leisure that have changed dramatically across culture and time. The dressed body occupies space in coded ways that are learned through socialisation and that are also subject to fashion. This anthology explores the multi-dimensions of fashion, from the market to the imagination. Fashion, a series of experts argue, is relational and weighty, yet still figures in the media and popular imagination as nebulous and opaque. This anthology seeks to overturn that popular view, introducing readers to new ways of conceptualising their interest and participation in fashion past and present

Recent attempts to develop an embodied understanding of ethics in organizations have tended to mobilize a Levinasian and "im/possible" ethics of recognition, which separates ethics and embodiment from politics and organization. We argue that this separation is unrealistic, unsustainable, and an unhelpful starting point for an embodied ethics of organizations. Instead of rescuing and modifying the ethics of recognition, we propose an embodied ethics of organizational life through Spinoza's affective ethics. Neither a moral rule system nor an infinite duty to recognize the other, Spinoza offers a theory of the good, powerful and joyful life by asking what bodies can do. Rather than an unrestrained, irresponsible and individualistic quest for power and freedom, this suggests that we enhance our capacities to affect and be affected by relating to a variety of different bodies. We first scrutinize recent attempts to develop an ethics of recognition and embodiment in organization studies. We then explore key concepts and central arguments of Spinozian ethics. Finally, we discuss what a Spinozian ethics means for the theory and practice of embodied ethics in organizational life.

Recent attempts to develop an embodied understanding of ethics in organizations have tended to mobilize a Levinasian and 'im/possible' ethics of recognition, which separates ethics and embodiment from politics and organization. We argue that this separation is unrealistic, unsustainable, and an unhelpful starting point for an embodied ethics of organizations. Instead of rescuing and modifying the ethics of recognition, we propose an embodied ethics of organizational life through Spinoza's affective ethics. Neither a moral rule system nor an infinite duty to recognize the other, Spinoza offers a theory of the good, powerful and joyful life by asking what bodies can do. Rather than an unrestrained, irresponsible and individualistic quest for power and freedom, this suggests that we enhance our capacities to affect and be affected by relating to a variety of different bodies. We first scrutinize recent attempts to develop an ethics of recognition and embodiment in organization studies. We then explore key concepts and central arguments of Spinozian ethics. Finally, we discuss what a Spinozian ethics means for the theory and practice of embodied ethics in organizational life.

While previous research in organization studies has utilized transgender to show how gender is done, overdone and undone, this literature lacks empirical grounding, and the theoretical arguments dominating it tend to idealize the transgressive power of transgender while reducing transgender to hyperbolic drag and stereotypical passing. To further advance the understanding of transgender within and around organizations, this article presents a qualitative study from a Northern European country to investigate how male-to-female transvestites do and undo gender in everyday life and work. In contrast to extant research, we found that participants did transgender and undid gender by underdoing gender, that is, by combining feminine, masculine and ungendered practices and attributes in ways that made passing and drag insignificant. As transvestites simultaneously expressed masculine and feminine forms of embodiment, we argue that they may more obviously challenge, though not dismantle, dominant forms of gender and identity than suggested by previous accounts. We conclude by discussing broader implications for the understanding of gender, identity, power and resistance in organizations.

In the aftermath of the MeToo movement, during an ongoing pandemic, and in the midst of repeated demands for a 50/50 split between men and women in above-the-line positions, this book analyzes and interrogates the politics of gender focusing on the Swedish film industry, often considered to be the most "gender equal" film industry worldwide. While this gender equality (with a considerable proportion of women behind the camera) is much due to policies carried out of the state funded Swedish Film Institute, women filmmakers in Sweden still struggle with the same problems as do women in other national film industries. These problems entail having smaller production and distribution budgets than men and working in an environment involving recurring scandals of gender discrimination and sexual harassment. This open access book looks behind the statistics and explores the often complex cultural, legal, and political conditions under which women have entered a male-dominated industry and discusses women's strategies and efforts to promote change while providing evidence on how women's presence has challenged the industry by provoking critical reactions and introducing new ways to portray women on screen. Using a wide range of different sources (e.g. archival material, laws, contracts, films, biographical materials, and interviews), the book tells the history of the rise of gender equality efforts undertaken by the Swedish Film Institute and investigates women's possibilities to manage the rights to their work. It offers compelling portraits of pioneering women who have worked in or in relation to the industry and looks at the experiences of women currently working in the film industry. The ebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by Örebro universitet.