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The purpose of this paper is to examine the personal views and experiences of Foundation Year 2 doctors operating under the European Working Time Directive (EWTD).

In total, 36 Foundation Year 2 doctors from a single UK-based Deanery participated in this semistructured interview study.

Findings indicated that Foundation doctors typically welcomed a regulation of working hours, but reported frustration at the manner in which the Directive had been implemented. Participants reported concerns at reducing hours by removing out-of-hours working in order to meet EWTD requirements. Out-of-hours shifts were highly valued owing to their increased opportunities for autonomous clinical decision making. By contrast, day-shifts were regarded as heavily administrative in nature and were perceived as service provision. Foundation doctors discussed the unique nature of the out-of-hours working period which appeared to provide specific learning opportunities as doctors draw on time management and prioritisation skills.

Given the challenges the EWTD presents, careful rota planning is essential. First, the authors would encourage the restructuring of day-shift work to provide a greater emphasis on hands-on skills experience in a supportive, supervised environment. Second, where possible, Foundation doctors might benefit from the opportunity to engage in some out-of-hours working, such as with multi-professional “Hospital at Night” teams. Third, the authors would encourage junior doctor involvement in rota design and planning which may increase their perceived autonomy and therefore buy-in of working practices.

This article reports the results of the re‐analysis of a substantial set of survey based quantitative data relating to food beliefs, practices and preferences. The particular focus of attention was upon gender contrasts. Several statistically significant differences between men and women were identified. These differences occurred in such areas as views on food and health, the ethical dimensions of food production and food selection, nutritional attitudes and choices, dietary change, food work and body image. Two distinctive patterns emerged, which the authors termed “virtuous” and “robust”, the former exhibiting attitudes more typical of women, and the latter attitudes more typical of men.

Reports new research into stability and change in contemporary foodways. Uses survey and in‐depth interviews to uncover familiar features which could be described as traditional, as well as more novel patterns. Highlights the ways in which the two are interwoven. The picture is characterized by a number of serious nutritional concerns, including health, weight control, food safety and food ethics. There is also familiarity with official nutritional guidelines, despite a widespread perception of contradictory and confusing nutritional messages. Finds mistrust of farmers, food companies and the government as far as the provision of safe food for the public is concerned. Such negative findings by no means represent the whole picture, however. Shows that, in the midst of such perceived contradiction and mistrust of external agencies, there is a personal confidence in dietary decision making and pleasure in food and eating.

According to Best (1995, p. 270), ours “is an age devoid of emancipatory vision” (cited in Gallhofer & Haslam, 2003, p. ix). In Accounting and Emancipation we aim to impact upon the present in that our concern is to explore how accounting may be positively aligned with a (positive) notion of emancipation. In the process of exploration, we draw upon and intervene in debates from the social sciences and humanities (especially debates pertaining to emancipation), radically question existing practices and ways of seeing and engage with multiple accountings and agencies in various modern contexts. Aside from the motivating concern to search out an emancipatory vision vis-à-vis accounting, we hold that the relation between accounting and emancipation and how it may constitute a positive alignment are matters that are complex, multifariously shaped and notably fluid. Thus, another factor motivating our study is the need to keep such matters under review.

The liberal wing of accounting research has taken some peculiar turns into postmodernism in recent years; gyrations that are echoed elsewhere in social science (Petras, 1991). Such circumlocutions are also prevalent in Gallhofer and Haslam’s book. The fingerprints of Laclau (1992, 1996), Laclau and Mouffe (1985), Lyotard (1984), Nederveen (1992), etc. are all over these sections, and this is where the book alerts us to the first troubles that beset postmodernist accounting research. We begin with the uncritical embrace of the ‘philosophical critique of modernity…[specifically Laclau’s desire to go beyond]…totalizing perspectives’ (p. 19).“Totalizing,” in Laclau’s sense, is the key that gives away the punch-line. Laclau’s thesis springs directly from French disenchantment with Soviet Communism and its satellite: the French Communist Party. The red-baiters lump these “communisms” (and their progenitor, Marx) into the same dock as Totalitarianism and modern capitalism. The conclusion is that both are equally despotic.

We elaborate an interpretation of the critical discourse analysis of Norman Fairclough illustrating this in focusing upon struggles over takeovers legislation in New Zealand. We indicate the more general applicability of such analysis in the area of financial and accounting regulation.

Our examination of accounting and violence aims to reinvigorate what it means to provide accountability and visibility given that knowledge and values are socially constructed. The authors follow the legacy of critical accounting research in this essay, using counter accounts, shadow accounting, and narratives to uncover the discipline’s relationship to violence, women, and migrants.

This chapter contributes to literature illustrating accounting’s impact in making things governable, thinkable, and knowable. Although critical accounting research has been exemplary in examining consequences of its practices on vulnerable populations, there has been a scarcity of investigation regarding incarcerated populace. This chapter begins the process of exploring neoliberal discipline, rule, and calculative techniques intersecting with gender, race, and class in prisons. For this disenfranchised population the construction of the “feared and deviant other” is of particular significance. A crime-control dynamic mythologizing and dreading the criminal has become so institutionalized that discourses justifying surveillance, dominance, and injustice have become normalized, in which accounting takes part. We are particularly interested in the impact for incarcerated women who are shackled, sterilized, and at risk, modes of control that are extraordinary. As such, the dynamics of knowledge creation challenges us to ask what initiates visibility and transformation. We suggest the narratives of incarcerated women are potential devices in this process, and add to an emerging literature revealing the emancipatory possibility of alternative, or counter-accounts. Seen as tools of resistance and change, we give voice to their narratives. As their accounts demonstrate resilience and power, we reject an inevitability of silence. Rather, these critical accounts provide pathways for thinking differently and aspiring for a change, as the social never disappears.

The Gandhian-Vedic approach to development is synonymous with the advancement of spiritual agency. It emancipates society by trying to raise people's interconnectedness with nature, mitigating capitalism's hegemony of consumerism on people's psyche and hence reducing the chances of individuals perpetuating the cycle of exploitation by adhering to capitalist norms. That is, the Gandhian-Vedic approach to discursive accountability minimises the risk of circularity in the dialectics of contradictions, which occurs when consenting behaviour replaces existing contradictions with another set of contradictions. It enables the actor to step off capitalism's treadmill of materialism and exploitation by centralising spiritual development. Its spiritual revolution involves caring for the whole whilst engaging with social structures. Here the Gandhian-Vedic logic is extended to emancipatory accounting by developing accounting as a discursive risk assessment tool that minimises the fragmentation of time and space aspects of performance. Its holistic representation of performance could change perceptions about interconnectedness between an individual's behaviour, nature and society. It is the antithesis of conventional accounting's prioritisation of private interest over responsibility for the whole.