Search results

This brief narrative seeks to capture the 12-year relationship between the author and V. LeRoy Nash, who at 94 has been the oldest death row prisoner in the United States since 1996. LeRoy's life includes many killings, and over 71 years in prison, before Johnson and Nash developed this unique father–son love relationship.

Critical occupations refer to professions in which workers perform critical duties to protect and serve the public; the nature of these jobs often exposes workers to events and conditions that critically impact their mental and physical well-being. In addition to the traumatic experiences part and parcel to the job, characteristics of these critical occupations – long work hours, nonstandard schedules, dangerous tasks, and a physically demanding work environment – contribute additional stressors. Yet, many workers in these occupations thrive despite the risks. Given the stressful conditions of critical occupations and potential for adverse individual and familial outcomes, it is important to consider why individuals would choose to work in critical occupations, why they might respond differently during stressful work-related events, and why some workers are particularly resilient. We posit that personality research offers intriguing insights into career selection, coping, and resilience for workers in critical occupations. Examining factors that reduce risk and promote resilience for these multiple-stressor occupations has the potential to inform research and policies that better meet the needs of employees and their families.

Indigenous and racialized people have suffered multifaceted dispossession as a result of ongoing and historical violence by the Canadian state. Most greatly affected are Indigenous gender-queer and nonbinary people, who have been erased by law and policy and are targets of violence; Indigenous women, who are targeted by gender discrimination and violence; and Indigenous children, who continue to be removed from their communities. Nonwhite or racialized migrants to Canada are victims of the same colonial project, which relies on the slavery of Black and Brown bodies and Orientalist constructions that portray the West as “superior” in relation to the “barbaric” East. This dispossession, oppression, and violence are met by a constellation of local and global approaches to resist, heal, and create Fearless futures for Indigenous and racialized people.

Through collaborative storytelling, this chapter centers a radical project focused on resistance to gender violence, reconnection to land and body, Indigenous and settler solidarity, storytelling and witnessing, and healing through art. These efforts, including multiple community workshops and mural projects with Indigenous and racialized women, as well as queer and two-spirit people and youth, have recentered Indigenous healing and medicine, promoted intergenerational teachings, fostered intercommunity relationship building and solidarities through stories and witnessing, reconnected disconnected Indigenous peoples (both local and settler) to their bodies, lands, and communities, and unsettled colonial mentalities on gender and Indigeneity publicly and privately. This project was a collaboration between The Fearless Collective, based in South Asia, the Innovative Young Indigenous Leaders Symposium, based in British Columbia, Canada, and research from the School of Child and Youth Care, University of Victoria, British Columbia.

The aim of this chapter is to examine and problematize the taken-for-granted conceptual understanding of risk practices in sport cultures. By inspecting the mainstay, and one might argue relatively stagnant, constructions of risk in the sociological study of sport, a case for attending to a wider range of risk-based ideologies and cultural practices is presented. The chapter ventures away from viewing risk as predominantly physical in sport settings and constructing athletes as oppressed agents who naively acquiesce to practices of self-injury and self-alienation in sport cultures. Emphasis is given to a broad spectrum of risks undertaken in the practice of sport, and the reflexive, personal nature by which risk may be understood by sports and physical culture participants.

In the first part of the chapter, the relatively simplistic or unidimensional construction of risk in sociological research in sport is reviewed. In the second part, the complexity of the concept of risk is then discussed alongside case examples that push the analytical boundaries of how risk is a multidimensional construct of athletes’ minds, bodies, selves, beliefs, values, and identities in a host of relational contexts.

Risk is best understood as a set of practices and belief that exists on a continuum in sport and physical cultures. Risk-taking in sport, however, can be personally injurious and detrimental along a number of lines but is also often calculated, personally/group satisfying and existentially rewarding at times. If the concept of risk is to be applied and interrogated in sport and physical cultures, it should be done so, therefore, in radically contextual manners.

This chapter illustrates the need for new and exploratory theoretical understandings of what risk means to athletes and other participants in sport and physical culture. New substantive topics are proposed, as are methodological suggestions for representations of the unfolding risk in the process of “doing” sport.

This chapter reports on research that explores new and emerging extended reality [XR] technologies and how they might provide opportunities to trial, investigate, and put into practice their potential to reverse processes of atomisation, polarisation, and intercultural discomfort, in our contemporary society. This transdisciplinary practice-led research was underpinned by disciplines of computer science and engineering, social sciences, history, diverse community economics, human ecology, and Indigenous psychology. The collaboration between these various disciplines with the Māori and non-Māori community members allowed researchers to understand current societal stressors, prioritise relationality, and explore our shared values in the creation of XR experiences for exhibition in the galleries, libraries, archives, and museums [GLAM] sector.

A discursive design framework motivated, inspired, provoked, persuaded, and reminded inspiring collaborators, and visitors to the exhibitions, the value of (re)connecting with people and overcoming interracial awkwardness through these curated experiences. The XR technologies provided women a platform to discuss and reimagine first encounters between people from different cultural backgrounds. The technologies included a 180° stereoscopic projection, Common Sense, in which Māori Elder Irene Hancy shared her insight about social engagement and haptic HONGI in which visitors were greeted by a Māori woman Tania Remana via augmented reality. This research has been motivated by a desire to promote and support intercultural understanding in Aotearoa New Zealand, and it extends research by other non-Māori and Māori scholars.

Stress and the military go hand-in-hand, particularly in combat environments. While some personality traits or types weaken relationships between stress and performance, others, such as psychopathy, may strengthen them. In the present chapter, we consider the ramifications of individuals with high levels of psychopathy or psychopathic tendencies in the military with regard to both their own stress and performance and that of those around them. We discuss different reactions to psychological and physical stress, as well as the implications of psychopathic tendencies as they relate to current military issues, including gender, leadership, teamwork, turnover, post-traumatic stress disorder, and suicide. By juxtaposing relevant research findings on stress and psychopathy, we conclude that psychopathic tendencies should have neither uniformly negative nor positive effects on stress and performance in the military. Rather, effects on such individuals and the peripheral others with whom they interact will likely vary greatly depending on numerous factors.