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Just over a decade after the first universities in Brazil adopted quotas for Afro-Brazilians and other disadvantaged groups, the country has implemented the most sweeping affirmative action policies in the Western Hemisphere. The surrounding controversy has inspired a large number of studies, which seek to evaluate the impact and scope of the policies, in terms of racial and social inequality, as well as to gauge perceptions within the public at large. This paper reviews some of the most significant findings of those studies, which have important implications for the global debate over affirmative action in higher education.

Mexico is a large, culturally and linguistically diverse country. More than half of its population lives below the poverty line, a fifth is of indigenous origin, and 5% have a disability. This chapter offers a brief description of the general characteristics of the country and the legislative changes toward inclusion and presents the status and progress toward the 2030 Agenda educational goals toward inclusive education. Although efforts have been made to improve the quality of education and inclusion, the country's complexities: poverty, cultural diversity, and political adjustments, among others, have held back progress, as will be explained in this chapter.

The sexual and erotic dimensions inherent in leadership’s physicality impact on power dynamics within organizations but have been rendered largely invisible by current scholarship. In organizational practice, leadership is a masculine activity ideally carried out by male bodies, such that women’s leadership is still perceived as problematic. This suggests that the field is fearful of allowing sexual bodies to pollute what should be a functional, cognitive and instrumental activity. This chapter therefore draws on Julia Kristeva’s concept of abjection to explain how and why the sexual body is positioned as the unspoken other of leadership. To do this, I explore the representation of two very contrasting leaders, Jean Luc Picard and the Borg Queen, in the popular film Star Trek: First Contact. The film illuminates how leadership ideally resides in a virile, mastered and distant male body. The sexual female body is represented as disgusting, dangerous, and a source of contamination and so must be cast out and destroyed. Finally, I ask whether the representation of the Borg Queen is useful as a transgressive means to undermine the abjection of the female leader’s body. However, I conclude that to counter abjection, scholars of leadership need instead to build discursive and material practices that revalue the feminine and respect the alterity of self and others.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).