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This research explores the experiences of self-identified queer victims of intimate partner violence, their personal encounters with violence-response organizations, and the extent to which their gender/sexual identity impacted their willingness to disclose their abuse.

Eleven respondents were recruited from online queer social networking sites and were interviewed via e-mail or Skype.

All respondents identified as gender variant or had an abusive partner who identified as gender variant. All study participants reported having experienced physical abuse. Several reported sexual and emotional abuse. Respondents reported a reluctance to seek institutional support and intervention. Several respondents were unable to recognize abuse as abuse until much later. When asked about whether or not they sought intervention, most respondents in this study described a sort of isolation, where they perceived that they were facing prejudice and stigmatization, and risked being dismissed and delegitimized. Several respondents sensed that there simply were no organizations that were sensitized and available to queer-identified victims. Even if they had pursued help from existing institutions, several respondents communicated a doubt that they could truly be of service, since these institutions likely operated with heteronormative narratives and practices. Collectively, the respondents in this study describe experiences as victims of IPV that are clearly mediated by homophobia and cissism.

We emphasize the need for an “intersectional awareness” in scholarship and organizing surrounding IPV. We critique the state’s gender-based practices of violence intervention and propose alternative possibilities for more inclusive intervention and organizing on behalf of queer victims of violence.

The body of literature that exists on IPV among LGBTQ persons is small, and much of this literature is focused on how patterns of IPV differ from heterosexual violence. In exploring IPV among self-identified queer victims, we depart from most research on IPV in that our analysis is not so much concerned with the gender or sex assignment of the victim, but rather the gendered context in which the violence is playing out.

This chapter first examines evidence concerning departures of the four flights out of Boston, D.C., and Newark, including identifications of the aircrafts involved, some evidence regarding the flight paths, and then the hijackings. Alleged video evidence at airports for the hijackers themselves is examined, but found to be unacceptable.

The fact of a conspiracy is uncontested by all. Three alternative conspiracy possibilities regarding the planes are examined: the ‘official’ one of suicide hijackers skillfully guiding planes with steeled determination into targets (independent of the hijackers’ identities); use of beaconing or electronic control, similar to ordinary commercial landings, into the targets; and use of ‘drone’ airplanes. The third alternative is not supportable at this time, but the other two are possible explanations, not necessarily equally likely.

The issue of insider trading before 9-11 is addressed. Publicly available data from OptionMetrics are provided and analyzed, indicating that many early reports were not using accurate data. Turning to an academic study in the Journal of Business which relies upon confidential, superior data, the findings are summarized that, indeed, there is evidence of insider trading before 9-11 on American Airlines and United Airlines. Larger concerns of insider trading are also summarized. Lastly, we give brief consideration to the profits certain capitalists make out of 9-11.

The situating of pimatisiwin as a framework for spatial justice and self-determination aids educators in strengthening their understandings of Indigenous knowledges to support an authentic inclusion of Indigenous students with disabilities. Through the sharing of Canada’s colonial history, and by critically examining the principles of care within special education, the author exposes its relationship with ableism, normalcy, eugenics, and white privilege to show how Indigenous peoples continue to be marginalized in the twenty-first century. This justice work asks educators to shift their perspectives of inclusion and wellness through the insertion of an Indigenous lens, one to help them see and hear the faces and voices of disabled Aboriginal children and their kinships. The chapter discusses the social model of disability, the psychology of Gentle Teaching, Indigenous ethics, and principles of natural laws through the voices of Nehiyawak and other knowledge keepers, in order to suggest an agenda for educators to come to an understanding of an emancipatory and gentle education. Spatial justice and Indigenous epistemologies merge as synergistic, inclusive, and holistic entities, to support Aboriginal children and youth as both they and those who teach learn to celebrate disabled ontologies. The chapter concludes by presenting how Gentle Teaching and Indigenous ways of knowing should be honored in this quest of creating an equitable, caring, and inclusive society for all disabled Indigenous children and youth.

Following the Supreme Court’s 1988 decision in Basic, securities class plaintiffs can invoke the “rebuttable presumption of reliance on public, material misrepresentations regarding securities traded in an efficient market” [the “fraud-on-the-market” doctrine] to prove classwide reliance. Although this requires plaintiffs to prove that the security traded in an informationally efficient market throughout the class period, Basic did not identify what constituted adequate proof of efficiency for reliance purposes.

Market efficiency cannot be presumed without proof because even large publicly traded stocks do not always trade in efficient markets, as documented in the economic literature that has grown significantly since Basic. For instance, during the recent global financial crisis, lack of liquidity limited arbitrage (the mechanism that renders markets efficient) and led to significant price distortions in many asset markets. Yet, lower courts following Basic have frequently granted class certification based on a mechanical review of some factors that are considered intuitive “proxies” of market efficiency (albeit incorrectly, according to recent studies and our own analysis). Such factors have little probative value and their review does not constitute the rigorous analysis demanded by the Supreme Court.

Instead, to invoke fraud-on-the-market, plaintiffs must first establish that the security traded in a weak-form efficient market (absent which a security cannot, as a logical matter, trade in a “semi-strong form” efficient market, the standard required for reliance purposes) using well-accepted tests. Only then do event study results, which are commonly used to demonstrate “cause and effect” (i.e., prove that the security’s price reacted quickly to news – a hallmark of a semi-strong form efficient market), have any merit. Even then, to claim classwide reliance, plaintiffs must prove such cause-and-effect relationship throughout the class period, not simply on selected disclosure dates identified in the complaint as plaintiffs often do.

These issues have policy implications because, once a class is certified, defendants frequently settle to avoid the magnified costs and risks associated with a trial, and the merits of the case (including the proper application of legal presumptions) are rarely examined at a trial.

In this chapter, I discuss the development of the cannibal picking up from Jennifer Brown’s (2013) study, Cannibalism in Literature and Film. Brown (2013, p. 7) argued that the cannibal is a sign of ultimate difference who ‘reappears in various guises at times when popular culture needs to express real fears and anxieties’. I argue that the most recent version of the cannibal is gendered female and that this coincides with a postfeminist media culture. I explore how the cannibal is positioned as an ambiguous figure which questions both humanity and monstrosity. I argue that this is complicated by gendering it female as women have traditionally straddled the line between human and less-than human in popular culture. I discuss three films: 301/302 (Park, 1995), The Woman (Torino, Van Den Houten, & McKee, 2011) and Raw (De Forêts & Ducournau, 2016) and explore how they use incest, objectification and dehumanization as well as cannibalism to explore the ambiguities of postfeminist subjecthood. I will argue that by performing acts of cannibalism the female cannibals in these films reclaim their subjectivity both by objectifying others and by identifying with their victims. The cannibalism also presents the opportunity for female-oriented families through shared consumption which ironically embraces patriarchal ideals of feminine feeding roles and challenges the patriarchal basis of the family.

While many may assume that all students enrolled at historically Black campuses are African American, recent trends suggest these campuses are becoming increasingly diverse. In this chapter, we challenge common perceptions about historically Black colleges and universities (HBCUs), highlighting both what is known and yet to be known about enrollment trends and the experiences of students from diverse backgrounds at ­historically Black campuses. The chapter presents data from the National Center for Education Statistics, tracking changes in enrollments over time. These data are coupled with a review of research on the experiences of non-Black students at HBCUs, largely focusing on White students, but also integrating the narratives of a growing Latina/o/x student population. HBCUs can also be ethnically diverse, and we examine the heterogeneity within the Black student experience based on ethnic identity and immigrant status. We close with recommendations for research and practice, calling for increased attention to how non-Black populations experience, navigate, and engage HBCU campus communities to promote student outcomes and opportunities for learning across difference.