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This essay argues that the teachings and ethos of Jesus are needed in public administration to address a potentially fatal weakness in modern industrial republics. The latter are increasingly prone to domestic tyranny and international imperialism, because the values that once constrained them, and which once were thought to be self-evident, have been traced to Christian doctrines discredited by science. The first half of the essay chronicles the failure of the West either to live well without these values, or to find an alternative foundation for them. The second half of the essay shows that this dilemma can be overcome by differentiating the teachings of Jesus from the doctrines of Christianity

This article seeks to augment understanding of the rise of psychological interpretations of the child in New Zealand, and suggest refinements to McDonald’s typology, with reference to changing religious values and priorities in the years before World War II. In particular, it considers patterns of religious education, with special reference to changing representations of Jesus for children during this time. Consideration of this material indicates that psychological approaches to childhood played an important role in shaping religious education throughout these years. Though noteworthy in itself, this influence highlights the extent to which interest in scientific and psychological understandings of the child had been growing more generally since the beginning of the twentieth century. Indeed, it provides a broader context for understanding the post‐war expansion of psychological approaches to children. Insofar as psychological interpretations of childhood were paradigmatic after 1945, this occurred because such approaches had been disseminated and acquired sufficient legitimacy in preceding years.

Given the multiplying and intensifying global systemic crises (ecological, financial, etc.), the question of revolution resurfaces. The paper addresses a crucial dimension of this question: the issue of revolutionary leadership. Two exemplary leaders are analysed: Jesus of Nazareth and Ernesto ‘Che’ Guevara. The key purpose of the analysis is to show how these ‘pure-hearted’ leaders were ‘paradoxically’ willing to employ ‘dirty hands’, which in this context denotes revolutionary violence. Consequently, while peaceful approaches to structural transformation are obviously preferable, revolutionary violence should remain an ethical option.

Key findings advanced by the article include: (i) confirmation of the reasonableness of remaining actively open to the option of an ethical revolutionary violence; (ii) recognition that revolutionary love involves a dimension of hate; and (iii) confirmation that Jesus was a political revolutionary.

The paper is innovative and valuable in several respects: (i) it dares to broach the question of revolution; (ii) it shows how ‘the ethical’ may be inclusive of ethical violence; (iii) it challenges mainstream perceptions of Jesus as strictly a religious/apolitical figure, recalling and foregrounding his radical political dimension.

The violation of religious freedoms is a social justice issue because the loss of the ability to practice one’s faith is jeopardized. Culturally, one’s religious practices can be an extension of their ingroup identity. If one’s faith practices is an extension of their ingroup identity, respectfully, then just as one has the right to dress according to their cultural customs or linguistically share their native language, then too they have a right to practice their religion and or spiritual beliefs. If there is no harm that comes to others, the argument of injustice cannot stand.

This article introduces a concept of managing as part of the conversation of organising. It is not so much the idea that managers use conversation, but that conversation is the sea in which they swim. A story is used to lift the conversational processes that both promote and restrict managers’ actions and an alternative identification of leadership as a relationship rather than a gifting or status is suggested.

Cultural visibility is closely linked to physical and social mobility, and access to – or denial of – free movement through private and public spaces powerfully shapes individual and social identities. As Liam Kennedy has shown in the context of urban space, “the operations of power are everywhere evident in space: space is hierarchical – zoned, segregated, gated – and encodes both freedoms and restrictions – of mobility, of access, of vision” (2000, pp. 169–170). A consideration of how film articulates a relationship between space and identity might thus begin by breaking down the concept of space itself into three distinct yet interconnected areas of analysis: first, the notion of socially produced space, as shown in the work of Henri Lefebvre and others; second, the idea of audience space or the architectural space of the theater; and finally, the theory of film space or the space of the screen. Given this essay’s limited scope, the latter will be examined in more detail than the first two, but I would like to stress the underlying interconnectedness of the three. While, for example, formalist studies of film aesthetics may be just as valuable as in-depth studies of changing viewing habits, audience demographics, and exhibition technologies, film interpretation should strive to keep in view the variety of spatial formations and conditions that might come to bear on any particular visual text.

This chapter explores how long-distance truckers in the contemporary United States navigate work and family obligations. It examines how Christianity and constructions of masculinity are significant in the lives of these long-haul drivers and how truckers work to construct narratives of their lives as “good, moral” individuals in contrast to competing cultural narratives which suggest images of romantic, rule-free, renegade lives on the open road.

This study is based upon ethnographic fieldwork, interviews, observations of long-haul truckers, and participation in a trucking school for eight months in 2005–2006 and an additional four months in 2007–2008. Using feminist grounded theory, I highlight how Christian trucking provides avenues through which balance is struck between work and family and between masculinity and other identities.

Christian truckers draw upon older ideas about responsible, breadwinning fatherhood in their discourse about being good “fathers” while on the road. This discourse is in some conflict with the lived experiences of Christian truckers who simultaneously find themselves confronted by cultural narratives and expectations of what it means to be a good “worker” or a good “trucker.”

As these men navigate both work and social locations, gender expectations are challenged and strategies to ameliorate the work/family balance are essential.

The chapter contributes to discourse on gender studies as well as to the reshaping of ideology and practices of work and family in contemporary American culture.