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The social role of women in Brazil is subject to significant change in both capacity and scope. While women constitute the majority of the population in Brazil, they account for 40 per cent of the workforce, and thus, they remain comparatively invisible in public life. This is evident in political representation, as although Brazilian law stipulates that political parties must reserve at least 30 per cent of their nominations for women for legislative elections, this does not occur in reality. Furthermore, despite Afro-descendant Brazilians constituting the majority of the population, in the Chamber of Deputies, for instance, there are only 9 per cent Afro-descendant representatives. Therefore, this study focuses on understanding issues of political representation of Afro-descendant women in political spaces in Brazil – a country where politics is still predominantly white and male. Thus, despite a rhetorical position of an ‘open country’ with opportunities for all, the whiteness and masculinity of Brazilian politics illustrates the degree of mythology concerning the rhetoric of Brazil’s racial democracy. We employ a qualitative research approach in this study and we employ an oral-history-informed post-structuralist approach. We focus our empirical analysis on in-depth interviews with an Afro-descendant female accounting professor who was elected to an important political position. We argue that discussions about democracy in Brazil go beyond formal aspects of civil rights, as our study highlights the necessity of reshaping political processes to engender greater female and Afro-descendent participation, to engender both groups to seek political careers as well as to encourage political parties to include more female and more Afro-descendent candidates. The ultimate goal of such institutional reform is a reformation of ‘racial democracy’ as Afro-descendent women interact with, stand and succeed in Brazilian elections.

This chapter derives from the movieDr. Strangelovecues for exploring questions about the quest for methodological insularity and purity in socio-legal research. Steven Lukes’ classic three-dimensional model of power provides an intellectual focus for the core exploration of relations between epistemology and data generation, the two key elements that we usually identify with methodology. The discussion culminates in an affirmative argument for the value of approaching methodology as jazz, the creative popular music that grounds reliable, humane sense in Kubrick's movie and provides an apt analogy for much of the leading scholarship in the LSA tradition.

Since its resurrection during the 1980s, comparative-historical sociology has been repeatedly critiqued on two fronts. Quantitative methodologists have argued that its “causal inferences” are unreliable due to its “small n.” And methodological individualists have argued its explanatory accounts are unacceptable because they do not specify “microfoundations.” But these critiques are built on faulty foundations, namely, a regularity theory of causation and a reductionist social ontology. In this article, I propose an alternative foundation derived from Critical Realism: a production theory of causation and an emergentist account of social structure.

One of the most neglected sources of energy loss is streetlights that generate too much light in areas where it is not required. Energy waste has enormous economic and environmental effects. In addition, due to the conventional manual nature of operation, streetlights are frequently seen being turned ‘ON’ during the day and ‘OFF’ in the evening, which is regrettable even in the twenty-first century. These issues require automated streetlight control in order to be resolved. This study aims to develop a novel streetlight controlling method by combining a smart transport monitoring system powered by computer vision technology with a closed circuit television (CCTV) camera that allows the light-emitting diode (LED) streetlight to automatically light up with the appropriate brightness by detecting the presence of pedestrians or vehicles and dimming the streetlight in their absence using semantic image segmentation from the CCTV video streaming. Consequently, our model distinguishes daylight and nighttime, which made it feasible to automate the process of turning the streetlight ‘ON’ and ‘OFF’ to save energy consumption costs. According to the aforementioned approach, geo-location sensor data could be utilised to make more informed streetlight management decisions. To complete the tasks, we consider training the U-net model with ResNet-34 as its backbone. Validity of the models is guaranteed with the use of assessment matrices. The suggested concept is straightforward, economical, energy-efficient, long-lasting and more resilient than conventional alternatives.

This chapter examines the theoretical contributions of Marx and Engels as a framework for analysing the historical evolution of the idea of inequality within the domestic and international legal frameworks in capitalist societies. It discusses what can be referred to as a triple inequality in the legal frameworks that emerged at the end of the eighteenth century in a historical context dominated by bourgeois revolutions. The new ruling class relied on a legal-philosophical discourse to promote a drastic legal transformation: the equal treatment for all citizens under the law. This marked the beginning of a period of ‘idyllic justice’ grounded in consensual social values that gave the appearance, at least formally, of non-selectivity. Despite these promises, the emergent formal treatment under the law contrasted with the inequality of the law in practice. The continuity of the vulnerable sectors' dispossession – an inherent element of the development of capitalism – was then masked behind three modes of inequality: the denial of unequal material conditions through the imposition of an ahistorical and abstract characterisation of the law; inequality of the formal law; and inequality in the application of the law. Today, in an age of global governance, this chapter proposes that a similar process of global triple inequality is taking place through the 2030 Agenda for Sustainable Development. Reflections on possible paths to overcome this trend can be found at the end of the chapter.