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The present study uses data from the National Longitudinal Study of Adolescent Health (Ad Health) to evaluate the effects of exposure to violent victimization in childhood on adolescent delinquency and subsequent adult criminality.

Using Longitudinal Latent Class Analysis (LLCA), the present study investigates whether there are distinct and diverse longitudinal delinquency trajectories among those exposed to violence in childhood.

Findings from the current study indicate that there are three distinct trajectories of delinquency and offending from age 14 to 27 for both males and females exposed to violence in childhood. Further, it appears that violent victimization in childhood bridges the gender gap in delinquency between males and females. Thus, childhood violent victimization, and the fact that females are victimized by parents/caregivers and romantic partners at higher rates than males, might be partially responsible in explaining the narrowing of the gender gap between male and female offending in the recent decades. At the same time, childhood violent victimization also seems to impact males and females in somewhat different ways. Practically, all female victims stop offending by their late 20s, whereas a fairly large proportion of males exposed to violent victimization in childhood steadily continue offending.

Although this study was able to identify the diverse impacts of violence exposure on engagement in subsequent delinquency, it did not examine the unique contributions of each type of violence on adolescent outcomes or the chronicity of exposure to each of these types of violent victimization. We were also not able to measure all types of violence experiences in childhood, such as exposure to parents’ or caregivers’ intimate partner violence.

While early prevention would be the most desirable option for both genders for the most optimal outcome, the retrospective intervention and treatment programs should be gender-specific. For males, they should heavily focus on providing alternative ways to cope with anger, impulse control and frustration, as well as teach empathy, cognitive problem solving skills, verbal communication skills, and tangible life and job skills. For females, most successful intervention and treatment programs may focus on helping the girls through a transition from adolescence to adulthood while providing mental health, medical, and family support services.

The paper uses a unique methodological approach to identify distinct and diverse longitudinal delinquency trajectories. The findings demonstrate how more resilient individuals (in terms of externalizing behaviors) can bring down the mean scores of delinquency even though many other individuals can be severely affected by violence exposure in childhood.

While diversity, equity, inclusion, and belonging (DEIB) in the workplace means making space for all employees, it has unique implications for Indigenous employees who live and work in countries built on colonialism. Indigenous peoples represent diverse groups with unique and rich cultures that in general share values that are more holistic, spiritual, traditional, egalitarian, and other-oriented than non-Indigenous populations. Such distinct worldviews help explain why non-Indigenous organizations struggle to understand and accommodate Indigenous employees’ priorities and goal-oriented behavior. Creating equity, inclusivity, and belonging in the workplace for Indigenous employees requires more than implementing existing organizational practices with a new cultural awareness, it requires rethinking, reframing, and recreating organizational to facilitate a culture of trust. Re-examining organizational norms and assumptions with the ideas of relationship and responsibility that allow collaborative approaches to collective well-being and inclusivity is required. Creating inclusive workspaces requires that attention must be paid to both organizational (group-level) factors, such as organizational cultures of trust, and interpersonal (individual-level) factors, such as interpersonal trust. However, to build foundations of high-functioning and supportive organizational cultures and interpersonal trust that are sustainable, time and resources are necessary. Without this, the ability to reach the crucial result of engaging Indigenous employees and creating safe workplaces serves only to be performative and not meaningful in terms of action, longevity, and the overall well-being of Indigenous people in the workplace.

Purpose – To outline new research on the ways in which older athletes incorporate drinking practices into their social and sporting identities. Drawing on research with older Australian athletes, the chapter asks us to re-imagine the sport–alcohol nexus to include new sites and subjects that can shed light on wider articulations of the pleasurable and problematic relationships between sport, alcohol and social identity.

Design/methodology/approach – In the first part of the chapter, key themes in sport and ageing research are discussed. In the second, issues of alcohol, older age and sporting identities are considered, drawing on research at the 2017 Australian Masters Games. This sets the scene for a fuller discussion and analysis of some of the missed opportunities in alcohol and sport research, and their implications for sport and social policy, health promotion and social care more broadly.

Findings – The chapter reveals several under-developed opportunities in a broader research agenda on sport and alcohol, including the role alcohol plays in conferring membership and belonging to the sporting communities of older athletes. The chapter suggests that a recalibration of popular understandings of sport, ageing and alcohol – both as separate and as inter-related concerns – may provide an opportunity for addressing wider social concerns with ageing more broadly.

Research limitations/implications – Discussion of ageing and alcohol, through the lens of sport, has important implications for an analysis of drinking practices and in sport, and for sport and social policy, health promotion and social care.

This chapter examines the limitations of the Western world view in Australia and its influence on the built environment. The dominant narrative of colonialism has disregarded alternative ways of being in the world, resulting in a lack of inclusivity for First Nations peoples. To address this issue, there is potential in embracing an alternative world view through design thinking and co-design to develop more culturally and environmentally suitable places through holistic ways of understanding the world to influence future design strategies for knowledge dissemination. This chapter’s contribution is in promoting an alternative perspective that can challenge the dominant world view and create more inclusive and culturally sensitive spaces that reflect the diversity of the community. This is particularly relevant in the current political climate, where there is a growing advocacy for change and a motivation to look to other cultural perspectives, such as those of First Nations peoples. It calls for a paradigm shift in how we think about and synthesise architecture in Australia. This chapter advocates for the acceptance and engagement with First Nations peoples’ world views, particularly in the fields of architecture, design and places that focus on cultural records.

Purpose – The present chapter discusses how qualitative research can assist in rethinking and transcending the limitations of the notion of one-way knowledge transfer, which is still a dominant ontological paradigm of organizational learning in China.

Approach – The authors first present their critiques of the dominant knowledge transfer research paradigm. Then, using a recent case example, they illustrate how qualitative research, coupled with the alternative ontological paradigm of knowledge translation can provide context-sensitive insights into how cultural barriers and other knowledge boundaries can be crossed and how breakthroughs in knowledge transfer can be achieved.

Findings – Qualitative methods are highly appropriate for understanding complex social processes involving political and cross-cultural dynamics. They are ideal for gathering and making sense of the various perceptions, feelings, assumptions, aspirations, motives, and attributions that are held by members of different groups. They can track the sequence of key events and critical choices, and they can provide insights into the anatomy of social networks and power structures.

Originality/Value – The present chapter highlights the areas where qualitative designs can generate novel and fascinating insights regarding organizational learning in China. The authors argue that if researchers are interested in the diversity of conditions, in knowledge creation, and in the emergence of new practices within unique contexts, then they would be well advised to adopt qualitative designs.

In 1967, Robert N. Bellah famously argued that there existed an “American Civil Religion,” which was distinct from churchly religion and captured the “transcendental” dimension of the American project. In this chapter, I revisit the civil religion concept and reconstruct it along more Weberian lines. Specifically, I argue that the civil religion tradition is one of three competing traditions for thinking about the proper relationship between religion and politics in America; the other two are religious nationalism and liberal secularism. Whereas liberal secularism envisions a complete separation of the religious and political value spheres, and religious nationalism longs for their (re)unification, civil religion aims for a mediating position of partial separation and productive tension. Following Bellah, I argue that the two central strands of the civil religion tradition have been covenant theology and civic republicanism. The body of the chapter sketches out the development of the tradition across a series of national foundings and refoundings, focusing on the writings of leading civil theologians from John Winthrop and John Adams through Abraham Lincoln and John Dewey to Martin King and Barack Obama. The conclusion advances a normative argument for American civil religion – and against liberal secularism and religious nationalism. I contend that liberalism is highly inclusive but insufficiently solidaristic; that religious nationalism is highly solidaristic but insufficiently inclusive; and that only civil religion strikes a proper balance between individual autonomy and the common good.