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This paper uses a representative sample of U.S. workers to examine how self-employment may reduce work-life conflict. We find that self-employment prevents work from interfering with life (WIL), especially among women, but it heightens the tendency for life to interfere with work (LIW). We show that self-employment is connected to WIL and LIW by different causal mechanisms. The self-employed experience less WIL because they have more autonomy and control over the duration and timing of work. Working at home is the most important reason the self-employed experience more LIW than wage and salary workers.

During the great post–World War II economic expansion, modernization theorists held that the new American capitalism balanced mass production and mass consumption, meshed profitability with labor's interests, and ended class conflict. They thought that Keynesian policies insured a near full-employment, low-inflation, continuous growth economy. They viewed the United States as the “new lead society,” eliminating industrial capitalism's backward features and progressing toward modernity's penultimate “postindustrial” stage.⁷ Many Americans believed that the ideal of “consumer freedom,” forged early in the century, had been widely realized and epitomized American democracy's superiority to communism.⁸ However, critics held that the new capitalism did not solve all of classical capitalism's problems (e.g., poverty) and that much increased consumption generated new types of cultural and political problems. John Kenneth Galbraith argued that mainstream economists assumed that human nature dictates an unlimited “urgency of wants,” naturalizing ever increasing production and consumption and precluding the distinction of goods required to meet basic needs from those that stoke wasteful, destructive appetites. In his view, mainstream economists’ individualistic, acquisitive presuppositions crown consumers sovereign and obscure cultural forces, especially advertising, that generate and channel desire and elevate possessions and consumption into the prime measures of self-worth. Galbraith held that production's “paramount position” and related “imperatives of consumer demand” create dependence on economic growth and generate new imbalances and insecurities.⁹ Harsher critics held that the consumer culture blinded middle-class Americans to injustice, despotic bureaucracy, and drudge work (e.g., Mills, 1961; Marcuse, 1964). But even these radical critics implied that postwar capitalism unlocked the secret of sustained economic growth.

Media power plays a role in determining which news is told, who is listened to and how subject matter is treated, resulting in some stories being reported in depth while others remain cursory and opaque. This chapter examines how domestic violence and abuse (DVA) is reported in mainstream and social media encompassing newspapers, television and digital platforms. In the United Kingdom, newspapers have freedom to convey particular views on subjects such as DVA as, unlike radio and television broadcasting, they are not required to be impartial (Reeves, 2015).

The gendered way DVA is represented in the UK media has been a long-standing concern. Previous research into newspaper representations of DVA, including our own (Lloyd & Ramon, 2017), found evidence of victim blaming and sexualising violence against women. This current study assesses whether there is continuity with earlier research regarding how victims of DVA, predominantly women, are portrayed as provoking their own abuse and, in cases of femicide, their characters denigrated by some in the media with impunity (Soothill & Walby, 1991). The chapter examines how certain narratives on DVA are constructed and privileged in sections of the media while others are marginalised or silenced. With the rise in digital media, the chapter analyses the changing patterns of news media consumption in the UK and how social media users are responding to DVA cases reported in the news. Through discourse analysis of language and images, the potential messages projected to media consumers are considered, together with consumer dialogue and interaction articulated via online and social media platforms.

Using original transcripts of cases in which ‘sex games’ have ‘gone wrong’, this chapter examines how the practice of bondage and sado-masochism (BDSM) is figured in legal discourses and the implications this understanding of it has for debates about consent and sexual violence. The premise that consent to sexual violence might act as a defence or mitigating factor in cases which go to trial suggests that something understood as BDSM is recognized as a legitimate sexual practice by the courts. Recognizing the legitimacy of marginalized sexual practices can be understood as a progressive way to recognize individuals’ autonomy and freedom, within the contemporary neoliberal framework in which these cases play out. Campaigners against the judgement of the foundational Brown case make this clear (The Spanner Trust, n.d.). Yet, BDSM practice has also been mobilized to justify or diminish the significance of sexualized violence against women (Harman & Garnier, 2019, July 19).

This chapter navigates the line between these two priorities to interrogate the ways in which courts themselves interpret and understand BDSM. Gaining insight into how courts might be said to ‘operationalise’ BDSM, we can gain some insight into the role that consent plays in understanding sexual violence, including the work that consent has to do to turn an act of sexual violence into one of BDSM.

In order to do this work, I have acquired nine transcripts of crown court cases from 2010 to 2020 in which a ‘rough sex’ defence was used. Conducting a discourse analysis of how BDSM is imagined in these cases, in dialogue with previous I have conducted on consent and BDSM communities (Fanghanel, 2019, 2020), this chapter traces how knowledge about BDSM in created, and how this becomes used to affect justice outcomes.

Purpose: This chapter explores the current hybridization between true crime and nonfiction investigative documentaries on Video on Demand (VOD) platforms. It would seem necessary to distinguish true crime productions from long-form journalistic documentaries in order to avoid confusion between different products that do not pursue the same ends, such as audiovisual products with highly emotive and engaging components versus a journalistic approach to the truth about what happened. Methodology/approach: The analysis is based on the specific theory of true crime developed by Punnett, who provides genuine narrative codes (Justice, Subversive, Geographic, Forensic, Vocative, and Folkloric) for true crime to distinguish it from the formal conventions and social objectives of journalistic documentaries. The case study (El crimen de Alcàsser) was selected because of its potential to drive a detailed and in-depth study on one of the most traumatic crimes in the country’s recent history: the kidnapping, rape, torture, and killing of three teenagers in 1992. Findings: Several scholars have identified journalistic elements in true crime productions in the digital context, adopted in an attempt to distance them from the true crime tradition of appealing to primitive instincts. Although it has been perceived also as a renewed formula for journalism to reach a wide audience and mainstream success, it banishes journalism from its origin and goals: to guarantee the citizenship’s right to be truly informed about crime. In this way, journalistic documentaries inspired by real crimes may play a crucial role in a democratic society, while true crime only exploits the empathy of viewers and places them in the active participation of determining the suspect-protagonist’s guilt as a mode of “clickable” entertainment in the digital culture. Research limitations: This is the first in a series of studies within a broader research project on true crime documentaries released on the VOD platforms in Spain. The findings are, in this case, preliminary. The analysis needs additional testing before its utility can be reasonably determined and a theory about true crime made in Spain could be developed. Originality: First, there is no specific research in the field of true crime in Spain, although crime stories already enjoyed a prominent place in Spain’s conventional TV programming. Second, the Punnett analysis model introduces an interesting way to complement existing theoretical references about the connections between true crime and journalism.

This chapter offers a speculative essay regarding how religion may foster intellectual humility in public life, drawing on case studies from faith-based community organizing in the United States. and liberation theology in Latin America. Despite a plethora of religious teaching about the virtue of humility across a variety of traditions, I do not think there is anything inherent in religious belief – in any tradition – that predisposes believers toward authentic humility in their personal or public lives. I argue instead that religious conviction – when embodied in particular kinds of religious practice – does help drive us toward the balance of confidence and intellectual humility required for vigorous engagement in democratic public life. My argument draws on the concept of focal practices and insights from philosophy, theology, and social theory as I consider religious practices, religious conversion, and the nature of human passions as they relate to democratic life.

Most offender narrative being studied has been in oral forms, produced in the reciprocal process of researcher-(ex) offender interviews. This chapter offers an introduction to a variation of offender narrative study within the prison and rehabilitation context: the narrative of written autobiography. Since the early 1940s, Chinese reform institutions have required written autobiographies from new admitters, provided with clear presubscripted guidelines of instructions as well as postcensorship. For this chapter, we trace back and analyse this model based on 28 prisoners' autobiographies in mainland China between 2007 and 2009, as well as archive documents in different historical periods. We have found that the mandatory offender autobiographies are highly functional writings with clear requirements that embody the existing power structure. We have also found considerable commonality with findings in Western contexts on the presence and problems of narrative compliance in rehabilitation. We argue that narrative criminology should further engage in understanding the practice of narrative censorship and co-authorship in criminal justice processes, as it takes on different forms in different historical–social contexts.

Innovation is widely considered critical for organization’s success. We know that innovation happens in the presence of certain values and behaviors, hence it is a question of culture. Culture in turn has one critical influence: the leaders of an organization. That is why understanding how to design leadership for innovation should be of interest to anyone who wants to improve their organization’s innovation performance.

While leading by example is generally the best way to establish the desired values and behaviors, it is not in every leader's ability and comfort zone to exhibit the kind of leadership that emulates innovation. Therefore, I have started to differentiate between “leadership of” and “leadership for” innovation. Each has a different skill and mindset, and a different role to play in making innovation happen.

This chapter starts by looking at the drivers behind the context of the twenty-first century to answer the question: “Why innovation matters more in the twenty-first century than ever before?” This is followed by an introduction of a framework that focuses on areas where innovative companies do something different from their less innovative counterparts. The chapter continues with some insights on why organizations and their leaders struggle with embracing innovation before taking a look at “leading of” and “leading for” innovation and introducing the concept of “ARTISTIC Leadership.”