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Preventative health services are keen to identify how to engage men and increase their participation, thus improving health, well-being and life expectancy over time. Prior research has shown general gender norms are a key reason for men’s avoidance of these services, yet there is little investigation of specific gender norms. Furthermore, masculinity has not been examined as a factor associated with customer vulnerability. This paper aims to identify the relationship between gender norm segments for men, likely customer vulnerability over time and subjective health and well-being.

Adult males (n = 13,891) from an Australian longitudinal men’s health study were classified using latent class analysis. Conditional growth mixture modelling was conducted at three timepoints.

Three masculinity segments were identified based on masculine norm conformity: traditional self-reliant, traditional bravado and modern status. All segments had likely customer experience of vulnerability. Over time, the likely experience was temporary for the modern status segment but prolonged for the traditional self-reliant and traditional bravado segments. The traditional self-reliant segment had low subjective health and low overall well-being over time.

Practitioners can tailor services to gender norm segments, enabling self-reliant men to provide expertise and use the “Status” norm to reach all masculinity segments.

The study of customer vulnerability in a group usually considered privileged identifies differential temporal experiences based on gender norms. The study confirms customer vulnerability is temporal in nature; customer vulnerability changes over time from likely to actual for self-reliant men.

The purpose of this paper is to investigate the role of masculine identity in generating value destruction and diminished well-being in a preventative health service.

This research used five focus groups with 39 Australian men aged between 50 and 74 years. Men’s participation in the National Bowel Cancer Screening Program informed the sample frame. In total, 12 Jungian male archetypes were used to identify different masculine identities.

Thematic analysis of the data revealed three themes of masculinity that explain why men destroy value by avoiding the use of a preventative health services including: rejection of the service reduces consumer disempowerment and emasculation, active rejection of resources creates positive agency and suppressing negative self-conscious emotions protects the self.

Limitations include the single context of bowel cancer screening. Future research could investigate value destruction in other preventative health contexts such as testicular cancer screening, sexual health screening and drug abuse.

Practical implications include fostering consumer empowerment when accessing services, developing consumer resources to create positive agency and boosting positive self-conscious emotions by promoting positive social norms.

This research is the first known study to explore how value is destroyed in men’s preventative health using the perspective of gender identity. This research also is the first to explore value destruction as an emotion regulation strategy.

The legalization of same-sex marriage changed the parenting landscape for LGBTQ parents in a variety of ways. Parenthood is presumably different now that same-sex marriage is officially legal. Experiences among LGBTQ couples in the post-legalization of same-sex marriage era raise questions about the context of growing recognition and cultural acceptance of same-sex relationships. I conducted in-depth interviews with LGBTQ parents to learn how they navigate parenting and the construction of parenting roles in the context of a society that has legalized same-sex marriage, yet still is rooted in heteronormative notions of family and parenthood. Specifically, I ask: How do LGBTQ couples construct and make sense of their roles as parents, particularly within the contemporary context of the legalization of same-sex marriage? Understanding the contexts that shape LGBTQ parents’ experiences aids in not only understanding the lives of LGBTQ parents and their families better, but also developing a deeper understanding of contemporary parenting identities and experiences more broadly.

The events sector is an innovative and dynamic working environment that requires a creative and diverse workforce to help it thrive. However, in the main, the events workforce is not diverse, with evidence suggesting that most leaders continue to be White and male. There has been no previous research exploring the experiences of ethnically diverse professionals in this environment. This paper aims to draw on the theory of racialised organisations to begin to address this gap and amplify the voices of ethnically diverse events professionals.

Qualitative, semi-structured interviews were conducted with 17 ethnically diverse event managers working in the UK events industry.

Covert and overt forms of racism and discrimination remain ubiquitous within the culture of event organisations, and in a number of guises, ranging from regular racialised microaggressions to more subtle forms of exclusion. The events industry needs to do more than pay lip service to neoliberal notions of diversity and acknowledge the ways in which racial relations of power shape the industry and the experiences of individuals within it, and design interventions to address these issues.

To the best of the authors’ knowledge, this study is the first to apply the theory of racialised organisations to the events industry, recognising the centrality of race and racism to events organisations and careers. In so doing, it offers essential insight into race and ethnicity in this sector and contributes to ongoing efforts to integrate race and racism within theorising in management and organisation studies.

Life studies are a rich source for further research on the role of the Afro‐American woman in society. They are especially useful to gain a better understanding of the Afro‐American experience and to show the joys, sorrows, needs, and ideals of the Afro‐American woman as she struggles from day to day.

In the contemporary US, pregnant women must navigate competing ideas about their bodies, including expectations for weight gain. Given that there are few social spaces where women may gain weight without disapproval, pregnancy represents a period when women are allowed to put on weight. However, gaining weight means doing so within the context of the obesity “epidemic” and increased medical surveillance of the body. To explore how women navigate the medicalization of pregnancy weight, I draw on data from in-depth interviews with 40 pregnant and recently pregnant women. Findings indicate that women reframe the meaning of pregnancy weight as “baby weight,” rather than body weight. This allows them to view it as a temporary condition that is “for the baby,” while holding two concurrent body images – a pregnant and a non-pregnant version of themselves. Women also resist the quantification of their maternity weight, either by not keeping track or not looking at scales in the doctor’s office. Doing so prevented baby weight from turning back into body weight – a concrete and meaningful number on the scale. Such resistance to quantification is often accomplished with the help of doctors and healthcare professionals who do not explicitly discuss weight gain with their patients. These findings suggest that women rely on a variety of strategies to navigate the medicalization of pregnancy weight, and provides another lens through which to understand how and why women may make similar choices about other medicalized aspects of their pregnancy (or pregnancy experiences).

Structural explanations of racial stratification are weakened by a failure to in‐corporate attitudinal and ideological factors into their theories. But attitudinal researchers have tended to focus on racial prejudice and tolerance and neglected non‐racially specific beliefs that support white dominance. This article reviews the limits of each approach, discusses the problem of ideology for race relations theory and explores how, through the analysis of ideology, attitudinal and structural analysis might be synthesised. Findings on the relation between adherence to individualist explanations of poverty, perceptions of racial discrimination in employment and attitudes toward affirmative action programs are used to exemplify the power of class ideologies in shaping beliefs about racial inequality and vice versa. An exploration of ideologies of local autonomy and attitudes toward public housing and residential desegregation might elicit similar findings.

This chapter studies the social reproduction of the traditional heterosexual engagement ritual in which men propose marriage to women, even as many women now occupy positions of power, surpass men in educational attainment, and provide their own incomes. We draw from 37 semi-structured interviews with middle-class, heterosexual women in which they discussed their marriage proposals. We argue that three related types of socioeconomic incentives encourage women to participate in traditional proposals: (1) the social status of being chosen to marry, (2) the value of gifts, especially an engagement ring, which also reflects the fiancé’s implied taste, and (3) the proposal story itself as scrip for inclusion in heterosexual women’s social groups. By considering social factors that mediate relationships among women, we show that economic and status incentives are important explanations for the perpetuation of the traditional engagement ritual. Specifically, the middle-class, heterosexual women in our study exchange socioeconomic status in their female-centered reference groups for their participation in gender-normative relations with their male partners.