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Whistleblowing plays a crucial role in revealing organizational misconduct and systemic corruption in industry and government. This paper investigates changing practices of whistleblower activism, with particular reference to the role of solidarity and the increased role of support networks. Many modern whistleblower disclosures have revealed gaping flaws in the system of global governance related to a range of important social and economic issues, such as tax evasion, global mass surveillance, the use of torture and illegal wars of aggression. All these forms of systemic corruption are reliant on the use of secrecy havens to conceal the abuse from public scrutiny and democratic oversight. Counter-hegemonic social movements that oppose forms of systemic corruption can find important allies in those whistleblowers, who leak vital information about misconduct and corruption to the public. In this paper, we argue that there is a clear relationship of mutual support between whistleblowing and activist social movements, both in the process of whistleblowing and in furthering the campaigns of the social movements themselves. We theorize this, unpacking the processes and dynamics underlying the relationship, and offering a framework for analysis. The paper concludes with a discussion of the changing role of whistleblower activism and support networks in undertaking social reform and counter-hegemonic practice.

This paper aims to explore how the argument of “eco-reproductive” concerns was mobilized in climate change trials in Switzerland. Looking at social movements' advantages and constraints when having recourse to the law, the authors interrogate why the symbolism of reproduction and kinship represented a political opportunity to defend the activists in a judicial system where judging is seen as an apolitical act.

This paper is grounded in legal research and research on social movements. While legal research focuses mainly on the study of legal and written sources, the authors used ethnography and conducted interviews to cross the perspectives of activists, their lawyers and judges.

In a context where positivist legal tradition remains strong, the “eco-reproductive” argument represented the advantage of being “apolitical,” thus audible in court. Used as socio-political tools, “eco-reproductive” concerns translated the activists' political claims into the legal arena. However, judges' conservative beliefs on family reinforced the depoliticization of activists' claims.

While research on “eco-reproductive” concerns has been significantly quantitative and exploratory, the authors look in depth at one case of application and highlight the limits of “eco-reproductive” concerns to appeal to decision-makers.

Pakistan had never been a place of serious and nuanced debate and contestation of politics of postcolonial critique, that is, the continuity of economic, political, and cultural dependency of newly independent countries (NICs) on ex-colonizers as pointed out by neocolonialism, dependency theory, and postcolonial theory, respectively. Instead, Pakistan is presented by extant liberal academic literature as a “failed nation” and a state dominated by the military and plagued by religious extremism. As opposed to this, through the literary and activists writings of Aziz-ul-Haq, this chapter will try to illustrate how cultural contestation of the nation-building project postindependence from British rule was a lot more complex and interesting in Pakistan. This was so because the nation-building project of Pakistan was, on the one hand, an amalgamation of Indo-Persian, Arab, Indian, and Western colonial and civilizational influences and, on the other hand, entailed suppression of resilient local and national cultures of its constituent nationalities developed over centuries. This was later expressed in ethno-nationalist politics. However, when it came to the politics of the marginalized in the late 1960s, there were important political, theoretical, and literary insights which caused a change in the direction of political practice in Pakistan, which paralleled the politics expressed by writers like Fanon and early Subaltern Studies influenced by the Naxal Movement in India. The contestation and confusion arising from this dialectic also entered Pakistan's literary and cultural sphere. This chapter not only tries to give a different postcolonial critique of the failure of nation-building project in Pakistan but, though at a preliminary level, is an attempt to separate the original postcolonial theory in its radical tradition from contemporary postmodern/poststructuralist postcolonial theory marked with pessimism and resignation.

Globally, the COVID-19 pandemic has been in effect since 2019. It has impacted people's lives differently, and education is one of the biggest challenges. In Myanmar, apart from the pandemic, the Coup d’état in 2021 crippled development across many sectors, including education. Consequently, they interfered with Myanmar's progress toward inclusive education in line with Sustainable Development Goal Four (SDG 4). A brief overview of Myanmar's progress and challenges in implementing inclusive education is provided in this chapter. Furthermore, it aims to bring ideas on how inclusive education in Myanmar could improve in the aftermath of the pandemic and coup.

Democratic renewal in Sri Lanka as well as a cross the Global South depends on strengthening democratic social movements within varieties of patrimonial capitalism. Patrimonial capitalism, emphasising patron–client relations, coincide with weakening democratic institutional cultures and practices. The dominant corruption/anti-corruption narrative is bracketed with elite class strategies aimed at negotiating a ‘managed corruption’. The realm of representative politics creating consent for patrimonial capitalism is shaped by: ethnic and class relations; the weakening of working-class parties; patriarchal cultures within parties; links with criminal networks; opaque finances and the integration of mainstream media with party patronage.

Democratising the realm of representative politics points towards democratic social movements. The internal dynamics of social movements, their relationships with political parties and collective learning are significant factors that shapes the strategic orientation of social movements. State repression of social movements highlights the need for demilitarisation and the abolition of prisons. The global sense of this local struggle relates to transforming financial markets and platform economies towards notions of financial and digital commons. The integration of different realms of politics, such as representative, movement, life and emancipatory politics, is vital for reinforcing solidarity as the basis for counter-hegemonic struggles.