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When the world was informed about COVID-19 and the how the pandemic was going to affect human interactions, most organisations had not planned for such a crisis or expected a disease of that magnitude, and neither were there existing plans to forestall it. Some organisations made efforts to quickly adjust their human resource policies and employment contracts to accommodate the new work norms, sometimes in disregard of labour laws. The major interest of many managers was the survival of organisations' businesses and well-being of workers. In a bid to save economies, various countries made amendments to national employment laws to reflect new mechanisms for working in self-isolation, and legal solutions were proffered to buffer the effects of the restrictive measures that arose as a result of battling the spread of the pandemic. In some other countries, businesses did whatever they could to survive. This chapter focuses on the various lawful, equitable and fair people management strategies and practices adopted by some establishments with special reference to the Nigerian context. In particular, it presents the case of Pan-Atlantic University (PAU), one of the top private universities in Nigeria, to show a little example of what can be done in managing the imposed COVID-19 restrictive measures and other aftermaths of the pandemic. The chapter is divided into segments to show the various standards being applied under international laws and best practices in comparison with the current Nigerian employment laws and practices with a view to making recommendations for improvement in the people management sector.

Economic ideas are the product of contemplation, but also of our economic lives. In the history of ideas, Gérard Debreu’s shining book of 1959, Theory of Value, represents the pinnacle of purity in contemplating economic life. Rather than contextualizing this oeuvre through his intellectual life, as is usually done, this essay describes his axiomatic analysis by contextualizing it through his economic life. What do we learn about Debreu’s axioms on consumption when thinking of his own consumption? What do we learn about his theory of value when thinking of his own values? Historiographically, this approach permits the use of a widely neglected source in the history of economics: anecdotes. Epistemologically, blending axioms and anecdotes offers a description of how axioms regulate an economic discourse. Finally, this essay offers a language for the material dimensions of economic life that are so underexposed in Debreu’s own work.

Implicating myself in Métis scholar Natalie Clark's question “who are you and why do you care?” (2016, p. 48), this chapter traces the theorization of love in the Human Services, with a focus on the field of Child and Youth Care. I explore love as an ethical, political, and necessary force in times of ongoing colonial and state violence against Indigenous and racialized peoples (Ferguson & Toye, 2017). I go on to highlight my graduate research as a Child and Youth Care Masters student and educator, grappling with my own settler identity as a diasporic, queer, ciswoman of color, and questioning my complicity as a settler body on stolen Indigenous lands. The chapter includes vital knowledge from my research with Sisters Rising, an Indigenous-led, community-based, participatory study that uses arts-and-land-based ways of knowing to honor and uphold stories, art, and knowledge from Indigenous and racialized young peoples and communities. By tracing the reflections on decolonial love shared through Sisters Rising, I consider ways that racialized settler practitioners might engage a decolonial love ethic in praxis. Calling upon critical feminist, Indigenous, and postcolonial scholarship and brilliance, this chapter invites other settler practitioners, specifically those who identify as racialized or people of color to reckon with the intricacies of our collective complicity in notions of settler purity and apolitical practice (Shotwell, 2016). Throughout the chapter, I highlight conceptual approaches for loving politicized praxis rooted in movements toward social justice, Indigenous sovereignty-building, and decolonization.

This chapter is in part a review of the educational state of indigenous Filipino peoples (IPs) through the lens of Critical Race Theory (CRT). Reports and observations from various literature on IPs in the Philippines were cited to show that the IPs' general educational, economic, social, and cultural situations similarly illustrate the following tenets of the CRT: (1) race is a social construct; (2) racism (discrimination against IPs in this case) is pervasively common; (3) active pursuit of equality happens only when it benefits all; (4) racism (discrimination against IPs in this case) is usually intertwined with abuses, inequities, or oppressions related to gender, religion, sex, economic status, education, physical state, mental capacity, and other variables; (5) racial groups (indigenous groups in this case) have perspectives that run counter to the mainstream perspective; and (6) laws and policies are not neutral when they do not eradicate social inequality. To develop a socially just or highly inclusive curriculum for indigenous students, it is necessary to involve organic resource persons in crafting or modifying a curriculum that responds well to the needs of the IPs. This is an imperative government and education agenda if the Filipino people are aiming to attain high-level inclusive and organic education for the IPs in the Philippines.

This chapter suggests that moving beyond positivism entails a recognition that the social world is made up of complex phenomena that are heterogeneous, and events are caused by contingent conjunctures of causal mechanisms. To theorize the social world as heterogeneous is to recognize that social causes, categories, and groups combine different kinds of phenomena and processes at various levels and scales across time. To speak of conjunctural causation implies not only that events are caused by concatenations of multiple, intersecting forces but also that these combinations are historically unique and nonrepeatable. Both the historical materialist conception of the “conjuncture” and the poststructuralist theory of “assemblages” take heterogeneity and multicausality seriously. I compare and contrast these formulations across three dimensions: the structure of the apparatus, causation, and temporality. I argue that these theories offer useful tools to social scientists seeking to engage in complex, multicausal explanations. I end the article with an example of how to use these concepts in analyzing a complex historical case.

This study was conducted in the Western Province of Rwanda to explore to what extent youth aged between 18 and 22 years participate in reconciliation processes and what the factors enabling and hindering reconciliation are that, from the perspective of youth, policies and practices should take into account. Six focus group discussions and 20 individual interviews were conducted in 2017. Respondents recognized the range of efforts undertaken by the government following the 1994 genocide against the Tutsi to promote unity and reconciliation. The “family” was identified as an additional key setting to discuss reconciliation in a free and open manner. However, it was observed that some parents tend to shy away from such discussions due to the heaviness of their past genocide-related experiences in addition to the changing family lifestyles and obligations that limit the time allocated to dialogue. Youth suggest specific interventions targeting the microlevel including, in particular, the family to maximize efforts made at macrolevel regarding reconciliation. Programs that promote parents’ healing and provide them with specific skills for effective communication may be deployed to ensure a smooth transition from the painful past. Additionally, since genuine reconciliation is a long-term process, youth have a key role to play in it. Hence, they as followers should be provided with tools to increase their critical thinking and challenge family and peer narratives if needed.