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The contradiction and conflict between grassland conservation and economic development are prominent in the Qinghai–Tibet Plateau (QTP) with its fragile environment and ecosystem. How to promote sustainable grazing in the plateau without hurting the economic welfare of local residents is a key challenge facing the Chinese government. This study explores the potential of market-based grassland conservation policies by evaluating consumer preferences and valuations for forage–livestock balance certification labeled yak products.

This study adopts a choice experiment with four attributes of yak meat, including forage–livestock balance certification, feeding type, age at slaughter and price. A sample size of 2,999 respondents from Beijing, Shanghai, Wuhan, Guangzhou and Chengdu was collected by a professional online survey company.

The result reveals that urban Chinese consumers are willing to pay highest price premiums for forage–livestock balance certified yak meat, followed by grass-fed claim labeled meat. Consumers on average place negative valuations for grain-fed claims, meat from yak slaughtered above 2 and 4 years old. Heterogeneous analysis indicates that individuals who are female, younger, married, and better educated, and with above median income, Tibet travel or yak consumption experience, are more receptive to the forage–livestock balance certification.

It is the first study to explore demand-driven mechanisms for grassland conservation by focusing on consumer valuation for the forage–livestock balance certification.

Shortly before the Second World War, a woman who had never accepted her orphan status, Gabrielle Bonheur Chanel, nicknamed ‘Little Coco’ by her father and known as ‘Coco’ to her relatives, became the first women in history to build a world-class industrial empire. By 1935, Coco, a fashion designer and industry captain, was employing more than 4,000 workers and had sold more than 28,000 dresses, tailored jackets and women's suits. Born into a poor family and raised in an orphanage, she enjoyed an intense social life in Paris in the 1920s, rubbing shoulders with artists, creators and the rising stars of her time.

Thanks to her entrepreneurial skills, she was able to innovate in her methods and in her trendsetting approach to fashion design and promotion. Coco Chanel was committed and creative, had the soul of an entrepreneur and went on to become a world leader in a brand new sector combining fashion, accessories and perfumes that she would help shape. By the end of her life, she had redefined French elegance and revolutionized the way people dressed.

Leading up to and now living amid the Covid-19 pandemic, teachers are faced with strong incentives, even pressure to adopt and use digital technologies. Previous research has focused on teaching with digital technologies as a matter of believing in their importance and receiving specific preparation for integration strategies. Further, teaching with technologies must appear “seamless” during instruction to not distract from what is regarded to be the more important subject matter knowledge. In this chapter, I review and problematize digital instruction focused on convincing teachers to integrate strategies that use digital technologies in a “seamless” way and then propose an alternative view emphasizing posthumanist, relational views of integrating digital technologies.

In this book chapter, I focus on the epistemological, ontological and axiological practice traditions that help to reveal the taken-for-granted assumptions about the management of trust funds in First Nation communities. Informing this chapter is a qualitative research study involving 11 First Nation community members in Canada who were interviewed. Indigenous ways of knowing, being and doing and the theory of practice architectures are used to identify the cultural discursive, material-economic and social-political arrangements that enable and/or constrain practice. The findings reveal that Indigenous ways of knowing, being and doing collide adversely with trust account decision making due to the duties and obligations guiding trust settlement agreements. The ways in which trust account practices can be transformed to ensure greater alignment with Indigenous ways of knowing, being and doing are outlined.

This paper introduces a hitherto unpublished 1970 paper written by Lauchlin Currie (1902–1993) on Paul Rosenstein Rodan’s famous 1943 paper on the “Big Push” which led to the balanced-unbalanced growth debate to which Albert Hirschman (1915–2012) was an important contributor. Both Currie and Hirschman had been key economic advisers to the Colombian government, and their respective views on development planning are contrasted. In particular, it is shown how Currie’s 1970 paper illuminates the theory behind the 1971–1974 national plan for Colombia that he prepared and helped deliver; and how the related institutional innovations have had an enduring impact on Colombia’s recent economic history.

Mohammad Azharuddin's arrival in professional cricket served, to quote Karl Marx, as a reform of consciousness that awakened the sport ‘from its dream about itself’. His expertise with the bat invoked the wide expanse of human sensorium, provoking reactions of shock and admiration among observers. In this chapter, I examine Azharuddin's life in cricket and public through a dialectical probing of the relationship between shock and aesthetics. Azhar and cricket appear as a productive terrain to carry out the analysis, as it pushes the possibility of what or who can be considered as a valid subject for theoretical scrutiny. Taking cues from Walter Benjamin and CLR James, I theorise the shock effects created by a cricketer most unusual. From his wristy wizardry with the bat to his appointment as captain of the Indian men's cricket team during the rise of Hindu nationalism in the country, Azharuddin's presence and popularity extended beyond the boundaries that are often imposed on a sportsperson. Through his involvement in the match-fixing scandal that was exposed at the turn of the 21st century, Azhar (the name by which he was popularly known) challenged the mores of a game that had emphasised Victorian notions of purity on and off the field. For the purposes of this chapter, I discuss how Azhar constructed a bodily discourse that pushes us to reassess our very notions of art and aesthetics.