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This paper aims to explore what can be learned from the COVID-19 pandemic about adaptable, functional housing design that supports seniors’ resilience. This paper considers how physical and design features enable seniors to stay safe, develop coping strategies, give and receive care and maintain social connections.

A qualitative research strategy incorporating thematic analysis was used, involving interviews and one focus group with seniors and interviews with housing providers and community organisations supporting seniors. Forty-eight semi-structured interviews were conducted with 54 seniors aged over 60 years living independently, not in aged care. Interviewees were selected to cover a range of ages and housing circumstances. Semi-structured interviews were also conducted with 20 organisations.

The physical, amenity and design aspects of the living environment that support seniors’ well-being and resilience during a pandemic are: the ability to receive essential goods and services in the home; sufficient space and storage; flexible and adaptable living spaces; access to private indoor and outdoor space; ability to garden and grow food; having an outlook or view; functional heating, ventilation and appliances; and dwelling location allowing access to green spaces, food stores and services. The ability of housing to facilitate social connections is a fundamental enabler of seniors’ resilience.

This paper contributes to knowledge about physical and design aspects of the dwelling that enable protection and care in a pandemic and how that can help to future-proof housing. Its focus on enabling seniors’ resilience through housing recognises the growing significance of structural population ageing for housing design and delivery and the central role of housing to ageing-in-place policies that underpin health and welfare provision.

The overall goal of science is to build a valid and reliable body of knowledge about the functioning of the world and how applying that knowledge can change it. As personnel and human resources management researchers, we aim to contribute to the respective bodies of knowledge to provide both employers and employees with a workable foundation to help with those problems they are confronted with. However, what research on research has consistently demonstrated is that the scientific endeavor possesses existential issues including a substantial lack of (a) solid theory, (b) replicability, (c) reproducibility, (d) proper and generalizable samples, (e) sufficient quality control (i.e., peer review), (f) robust and trustworthy statistical results, (g) availability of research, and (h) sufficient practical implications. In this chapter, we first sing a song of sorrow regarding the current state of the social sciences in general and personnel and human resources management specifically. Then, we investigate potential grievances that might have led to it (i.e., questionable research practices, misplaced incentives), only to end with a verse of hope by outlining an avenue for betterment (i.e., open science and policy changes at multiple levels).

This chapter explores how eight children from five Bolivian migrant families living in Madrid perceive their participation within their families. Children understand their participation as taking responsibility for domestic chores and taking care of younger siblings. Children's ideas of participation are associated with their school experience and are about simply having a voice in everyday mundane interactions with adults and peers.

Parents' cultural values, power and authority dominate decisions in the family. These children were born in Spain and practices in their family homes are influenced by their parent's strong cultural ties with Bolivia. The data collected show that the lives of these children and their views of participation need to be understood beyond the binary of the Global North and Global South (Twum-Danso Imoh et al., 2019).

The research employed the ‘routes of participation’, a playful and creative research method that aimed to empower children to explore their ‘interdependent agency’ (Abebe, 2019) and the meaning of participation within the context of their family lives. We conclude that any successful intervention with children needs to understand the meaning of what children say in relation to the various situations in which they live. Listening to children's voices and paying attention to the language that they use in their everyday lives should continue to be the basis of child-centred research and child-centred practice. The chapter encourages to reflect on the value of culturally grounded playful activities to understand children's agentic experiences and their contribution that they can make to their own lives.

I suggest that the search for Adam Smith’s theodicy is likely to be in vain. The paper begins with a brief history of approaches to evil, emphasizing the context in which they arose, and the questions authors were addressing. Approaches most relevant to Adam Smith include those of Augustine and Calvin, and the early modern theodicies of Leibniz, Samuel Clarke and William King, as well as the attacks on them by Bayle and Voltaire. Scottish Enlightenment writers were not terribly interested in theodicy, though Hutcheson and Kames did devote space to their versions of problems of evil. David Hume’s Dialogues on Natural Religion are often taken to be classic statement of the problem of theodicy and argument against religious belief, but his concern was to demolish rationalistic theodicies rather than religious belief or practice. The paper then turns to Smith’s writings, considering similarities and differences to these approaches to evil. Smith emphasizes the wisdom and beneficence of God, and that evils we observe are part of a larger providential plan. He makes no attempt to justify the God in the face of evil, and in this respect Smith shares more with Augustine and Calvin than he does with the early modern theodicists. Smith’s approach to evil is simple and ameliorative. Smith’s approach contrasts with early nineteenth century English political economists, from Malthus onwards, for whom theodicy was important. Whatever view we take of the theodicists project of justifying an all-powerful and good God in the face of evil may, we still struggle to make sense of economic suffering and evil.

In 2020, Sports Illustrated proclaimed its “Sportsperson of the Year” as something dubbed “the activist athlete,” choosing five athletes – LeBron James, Breanna Stewart, Patrick Mahomes, Naomi Osaka, and Laurent Duvernay-Tardif – that represented the term. Like so many athletes who came before them, these athletes vividly demonstrate the potential of sport to shine a spotlight on critical issues in society, yet again solidifying how sport does not exist merely as some kind of escape, but is a major stakeholder in global campaigns for social justice.

This chapter historicizes the contemporary resurgence of athlete activism, largely connected to the reawakening of Black Lives Matters (BLM) in 2020, within what journalist Howard Bryant has called The Heritage, with athletes who acknowledge and accept the charge to use their spotlights for those who have none. From the turning point of the Mexico City Olympics in 1968, which saw collective movements of African-American athletes culminate in the powerful Black power protest by Tommie Smith and John Carlos, a protest that built upon the legacies of so many, to the ongoing debates that surround the International Olympic Committee's (IOC) Rule 50, athletes have long understood how sport serves not only as an integral part of society but also as an agent for change. Contemporary cries for athletes to “shut up and dribble” echo past claims that sport takes place on a level playing field that transcends politics. The history of sports demonstrates otherwise, as athletes embody every imaginable, intersectional, classification of political actor.

Listening to and considering children's voices shows respectful regard for children's needs, interests and experiences, and helps discern what is meaningful for them in a particular subject or situation. Creating opportunities for the expression of children's voices implies child-centred practice: recognising children as active agents, with evolving competences and capacity to understand, think and choose with some degree of autonomy, thus being able to influence decision-making. Therefore, the commitment to listen to children's voices represents a fundamental step towards empowering children and supporting their participation rights. Importantly, children have the right to be heard and to have their voices considered from the earliest ages, in their significant relational contexts, such as early childhood education and care (ECEC). Listening to and valuing children's multiple voices in ECEC can be done in many ways, ensuring the context, children's background, characteristics and preferences are respected. In this chapter, we address the specificities of listening to children's voices and taking them into account in ECEC. We discuss common challenges that may prevent the full expression and consideration of children's voices, and ways to overcome them, to ensure children's meaningful participation in what matters to them and support them in becoming active citizens in society.

The legalization of same-sex marriage changed the parenting landscape for LGBTQ parents in a variety of ways. Parenthood is presumably different now that same-sex marriage is officially legal. Experiences among LGBTQ couples in the post-legalization of same-sex marriage era raise questions about the context of growing recognition and cultural acceptance of same-sex relationships. I conducted in-depth interviews with LGBTQ parents to learn how they navigate parenting and the construction of parenting roles in the context of a society that has legalized same-sex marriage, yet still is rooted in heteronormative notions of family and parenthood. Specifically, I ask: How do LGBTQ couples construct and make sense of their roles as parents, particularly within the contemporary context of the legalization of same-sex marriage? Understanding the contexts that shape LGBTQ parents’ experiences aids in not only understanding the lives of LGBTQ parents and their families better, but also developing a deeper understanding of contemporary parenting identities and experiences more broadly.

Human resource (HR) process research emerged as a response to questions about how (bundles of) HR practices related to organizational outcomes. The goal of HR process research is to explain variability in employee and organization outcomes by focusing on how HR practices are intended (adopted) by senior managers, the way that these HR practices are implemented and communicated by line managers, and how employees perceive, understand, and attribute these HR practices. In the first part of this chapter, we present a review of 20 years of HR process research from the start, to how it developed, and is now maturing. Within the body of HR process research, several different research theoretical streams have emerged, which are largely studied in isolation without benefiting from each other. Therefore, in the second part of this chapter, we draw on previous work to propose a staged process model in which we integrate the different research streams of HR process research, recognizing contingencies in the model. This leads us to an agenda for future research and practical implications in the final part of the chapter.

Is liberalism premised on an unrealistically individualist anthropology? In one regularly told story about modernity, the earliest liberals grounded their arguments for political liberty in a picture of human nature that centered on our moral autonomy, perhaps epitomized best in Kantian thought. However, a range of critics have now compellingly argued that such accounts of our agency are descriptively inaccurate, and that normative social projects beginning from such flawed foundations are thus unstable. While this paper accepts this criticism of individualist anthropologies, it proposes that this need not identify a problem with liberalism overall. To make this case, this paper turns to Adam Smith, who grounded his early advocacy of liberalism in an anthropology grounded in natural theology that depicts us as morally interconnected, rather than as autonomous, and as always morally impressionable. As it will explain, Smith presumed an account of character as integrally related to and influenced by the agent’s social context, for both better and worse. Furthermore, he wove his attentiveness to this complex interaction between the agent and their context into both his economic analyses and political proposals. Smith’s social vision thus illustrates how a strong regard for individual liberty is fully compatible with a sophisticated anthropology that recognizes our malleability as moral agents – and even with political proposals that capitalize upon this malleability. Smith’s thought thus offers useful resources for contemporary proponents of liberalism who wish to value the dignity of individuals without basing that valuation in unrealistic abstractions, or ignoring the responsibilities engendered by the fact of our ongoing moral formation by our social contexts.