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To date, the cultural and societal effects of controversial advertising have been insufficiently considered. This study aims to investigate how advertising that uses violent representations of women transgresses the taboo of gender-based violence.

This study encompasses a visual analysis of the subject positions of women in five violent advertising representations and a critical discourse analysis of the defensive statements provided by the client organisations subsequent to the public outrage generated by the campaigns.

The authors identify taboo transgression in the Tease, Piece of Meat and Conquered subject positions, wherein women are represented as suggestive, dehumanised and submissive. Client organisations seek to defend these taboo transgressions through the use of three discursive strategies – subverting interpretations, making authority claims and denying responsibility – which legitimise the control of the organisations but simultaneously work to obscure the power relations at play.

The representational authority that advertisers hold as cultural intermediaries in society highlights the need for greater consideration of the ethical responsibilities in producing controversial advertisements, especially those which undermine the status of women.

Controversial advertising that transgresses the taboo of violence against women reinforces gender norms and promotes ambiguous and adverse understandings of women’s subjectivities by introducing pollution and disorder to gender politics.

This paper critically assesses the societal implications of controversial advertising practices, thus moving away from the extant focus on managerial implications. Through a conceptualisation of controversial advertising as transgressing taboo boundaries, the authors highlight how advertising plays an important role in shifting these boundaries whereby taboos come to be understood as generative and evolving. However, this carries moral implications which may have damaging societal effects.

Designing and manufacturing long-lasting things and minimizing the use of material resources are central concerns to the circular economy. Yet, repairing and repurposing objects, and the experiences and knowledge of those who extend the life of objects at the consumption level, are absent from discussions on the circular economy. Based on in-depth interviews focussing on practices of repair and repurposing within households, this article interrogates waste and its capacity to disturb, impede or provoke practices central to the circular economy. Re-considering waste within discussions on the circular economy is a way to bring to the surface the overlooked capacity of waste to enable or hinder household engagement in practices of repair and repurposing through waste’s heterogeneous and shifting components, sacredness and morality.

Based on Latour’s view that humans and non-humans swap properties, this paper explores whether objects embody similar properties as human beings and whether these properties per se orient dispossession practices.

This study adopts Latour’s pragmatogonies as a theoretical perspective to explore the complex interplay between humans and non-humans in the context of dispossession. Thirty-two in-depth interviews focus on the object itself (its characteristics, qualities, and capacities in association with its endo and exo relations) to understand how objects act on dispossession.

The results depict objects as consisting of various material elements and possessing symmetrical properties as humans to facilitate, hinder, and channel dispossession. Objects emerge as having genealogies, undergoing physical changes, adapting to misfortunes, and having citizenship duties.

Our analyses reveal a complex network of people and things; all acting in the course of dispossession. We call for further research on object–subject networks/assemblages as dynamic and co-productive. We suggest that research focus should be on what objects might become or how they connect and evolve as they deteriorate, shift, and renew in interaction with their environment.

Our study challenges the dichotomy between material objects and human beings. We underline that objects are not ephemeral and transient but they are moving and circulating as they deteriorate, transform, enact new roles, and construct evolving identities.

This paper aims to contribute to the special issue theme by analysing intentional non‐consumption through anti‐consumption and consumer resistance lenses.

A total of 16 in‐depth interviews with women who intentionally practise non‐consumption for sustainability were completed.

Two major themes where identified: I versus them: the careless consumers, and The objective/subjective dialectic in mundane practices.

While it is tempting to delineate one concept from another, in practice, both anti‐consumption and consumer resistance intersect and represent complementary frameworks in studying non‐consumption.

The purpose of this paper is to investigate consumers' motivation to accumulate obsolete items and their reluctance to dispose of material possessions.

The role of attachment to material possession in the construction of consumer identity provides a conceptual framework for the research. A video‐ethnography with eight individuals, who classify themselves as functional hoarders, individuals who accumulate objects privately and are unable to dispose without clear conscious motivation or control, constitute the primary data for this paper.

In investigating the underlying reasons for accumulating objects and resisting dispossession, informants show evidence of being reflective consumers who perceive throwing away as a threat to memory, to security, and to historical and ecological preservation. First, this paper confirms current literature regarding the role of possessions as symbols of interpersonal ties with others and as a cue to past experiences. Second, the paper supports that possessions provide a sense of security to the owner. Finally, this paper reinforces that preserving material objects cultivate a vision for the future. Ultimately, informants' motivations to accumulate, to keep, and to not‐dispose of objects reflects a desire to reassemble the fragments of their temporal experience into a unique space where memories, present, and life projects join together.

The accompanying film gives an opportunity for audience members to personally evaluate hoarding practices and to draw their own conclusion on the dynamic nature of material attachment and consumer identity in terms of past experiences, present orientation, and responsibility for the future.

The purpose of this paper is: to explore the impact of religiousness (i.e. intrinsic religiousness, extrinsic religiousness) on purchase intention of luxury brands, affective attitude, and self-presentation; and, to explore the mediating effect of affective and self-presentation attitudes towards luxury brand purchase intention.

Data were derived using convenience sampling at three large universities (i.e. one public and two private universities) in Yogyakarta, Indonesia. Researchers hand-delivered approximately 600 questionnaires to students in classrooms and public spaces (e.g. canteens and lounge rooms) of the universities. However, of the 525 questionnaires returned, only 491 were usable thereby offering an overall response rate of 81 per cent.

The study found that intrinsic religiousness was related positively to affective attitudes towards luxury brands while extrinsic religiousness was positively related to self-presentation attitudes. Affective attitude and self-presentation were positively related to consumer intention to purchase luxury brands.

The result of the present study shows that religious consumers are not necessarily anti materialism and often opt for luxury brands over purely utilitarian possession. This finding has important implications. First, it may create future ethical problems as materialism has been found to correlate with unethical behaviours such as the purchase of counterfeits. Second, materialism has been linked to insecurity. When religious consumers view worldly possessions as symbols of achievement or success, sources of happiness, and representations of luxury, they may use possessions rather than religious text to hinder insecurity and shape the self.

This is one of the few studies exploring the impact of religiousness on luxury brands possession in Indonesia, a country with the largest Muslim population in the world and home to a highly religious society.

The aim of this paper is to examine the narratives of acceptance and resistance to the introduction of corporate environmentalism. Despite recognition that managers and senior executives play a primary role in corporate environmentalism, relatively few researchers have examined how top management supports, accepts, negotiates, disregards, or rejects the implementation of corporate environmentalism within their organization. By considering how members of a top management team reflect on corporate environmentalism the aim is to examine potential identity management conflicts that arise during the implementation of environmentally sustainable initiatives within organizations.

A qualitative approach was adopted to address the research aims. By taking this approach the paper examines the lived experience of the participants as they internalized corporate environmentalism as part of their identity and as part of the organizational identity. Data collection involved 15 semi‐structured interviews with senior executives and board members of a large Australian hospital.

Based on an in‐depth thematic analysis of interview transcripts, it was found that individuals attributed a dominant discourse to corporate environmentalism based on their lived experience of organizational change for sustainability. Six dominant discourses were identified. Three were resistant to corporate environmentalism: the pragmatist, the traditionalist, and the observer; and three were supportive of corporate environmentalism: the technocentrist, holist, and ecopreneur.

The findings demonstrate that although top management operated in and experienced the same organizational context, the narratives and identities they constructed in relation to sustainability varied widely. These findings emphasize the challenges inherent in developing an organizational identity that incorporates sustainability principles and the need for change management strategies to appeal to the diverse values and priorities of organizational managers and executives.

The purpose of this paper is to analyse the representations and experiences of beauty amongst fat women to understand how females located outside of the normative ideal consume, express, challenge and resist “straight” beauty.

A netnographic approach is taken to analyse 922 blog posts written by five female “fatshionistas” who play a significant role in the Australian fat activism movement.

The research findings illustrate that fatshionistas (re)negotiate cultural notions of beauty through three performative acts – coming out as fat, mobilising fat citizenship and flaunting fat.

The study demonstrates how beauty is negotiated as a mode of praxis, a performance in the interaction of day‐to‐day life, whereby the possibilities for multiple and provisional beauties are highlighted.

Given the active participation of those outside of the idealised form in “mainstream” beauty consumption, practitioners should make visible multiple bodily representations that are not reduced to an unhelpful construction of what is considered to be “real”.

By emphasising the lived experience of beauty as something subjective, communal and resistant, this research poses a challenge to mainstream marketing that constructs beauty as normative, singular and conformist. The paper further calls for a “queering” of the gender research agenda within marketing to better interrogate the linkages between an individual's fluid and contested identity work, consumption and marginalised or excluded status within the marketplace.