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Community perception of climate change is a factor in increasing local awareness of climate disaster risk. This encourages more disaster risk reduction actions by the communities themselves, and thus, provides a driver for sustainable community disaster risk management (DRM) initiatives. Using these hypotheses, this chapter assesses whether the communities’ climate change perceptions, awareness of climate hazardous risk, and subsequent actions on DRR enable local DRM capacity to reduce the increasing climate disaster risk. The study conducts household surveys with an original questionnaire in four communities in Cartago City, Costa Rica.

Based on an extensive literature review, this chapter outlines key developments in global health and research during the last century with focus on the emergence of violence and child maltreatment as international public health priorities. Violence has been known to humans for millennia, but only in the late 1990s was it recognised as a global public health issue. Every year, an estimated 1 billion children are exposed to trauma, loss, abuse and neglect. Child maltreatment takes a social and economic toll on countries. Research initiated in 1985 found child maltreatment to be associated with increased disease, disability and premature death in adult survivors. The global availability of data on child maltreatment is, however, sporadic with low validity and reliability. Few global experts have consulted and involved the survivors of child maltreatment, as the experts by experience, in their attempts to provide a more comprehensive picture of reality. Youth and adult survivors of child maltreatment are often traumatised by the experience, and it is important to use trauma-informed approaches to prevent re-traumatisation. Participatory and inclusive research on child maltreatment is only in its infancy. There is a need for more inclusive research, designed by survivors for survivors, hereby strengthening local capacity building and informing policymakers from the bottom up. This chapter reviews lessons learnt and provides recommendations for how to enhance the participation and inclusion of the experts by experience in research on child maltreatment.

The sociology of education has various traditions which examine the connections between education, culture, and inequality. Two of these traditions, symbolic interactionism and critical theory, tend to ignore each other. This paper creates a dialogue between these traditions by applying symbolic interactionist (SI) and radical interactionist (RSI) sensibilities to an important study for resistance theory, Paul Willis’ classic ethnography Learning to Labor (1977). The SI reading of Learning to Labor emphasizes the importance of group interactions and the creation of meaning, while the RSI reading highlights how domination unfolds in social interaction. We argue that SI and RSI have much to offer Learning to Labor, as these readings can avoid some of the critiques commonly leveled on the book regarding the linkage between theory and data, structure and agency, and the book’s conceptualization of culture. Likewise, we argue that the data in Learning to Labor have much to offer SI and RSI, as the material provides grist to further understand the role of symbols in domination while identifying escalating dominance encounters that create a set of patterned interactions that we describe as a “grinding” social order.

Max Weber called the maxim “Time is Money” the surest, simplest expression of the spirit of capitalism. Coined in 1748 by Benjamin Franklin, this modern proverb now has a life of its own. In this paper, I examine the worldwide diffusion and sociocultural history of this paradigmatic expression. The intent is to explore the ways in which ideas of time and money appear in sedimented form in popular sayings.

My approach is sociological in orientation and multidisciplinary in method. Drawing upon the works of Max Weber, Antonio Gramsci, Wolfgang Mieder, and Dean Wolfe Manders, I explore the global spread of Ben Franklin’s famed adage in three ways: (1) via evidence from the field of “paremiology” – that is, the study of proverbs; (2) via online searches for the phrase “Time is Money” in 30-plus languages; and (3) via evidence from sociological and historical research.

The conviction that “Time is Money” has won global assent on an ever-expanding basis for more than 250 years now. In recent years, this phrase has reverberated to the far corners of the world in literally dozens of languages – above all, in the languages of Eastern Europe and East Asia.

Methodologically, this study unites several different ways of exploring the globalization of the capitalist spirit. The main substantive implication is that, as capitalism goes global, so too does the capitalist spirit. Evidence from popular sayings gives us a new foothold for insight into questions of this kind.